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THE DECENNIAL PUBLICATIONS OF 
THE UNIVEESITY OF CHICAGO 



THE DECENNIAL PUBLICATIONS 



ISSUED IN COMMEMORATION OP THE COMPLETION OP THE FIRST TEN 
YEARS OF THE UNIVERSITY'S EXISTENCE 



AUTHORIZED BY THE BOARD OF TRUSTEES ON THE RECOMMENDATION 
OF THE PRESIDENT AND SENATE 



EDITED BY A COMMITTEE APPOINTED BY THE SENATE 

EDWAED CAPPS 
STARE WILLAED CUTTING EOLLIN D. SALISBURY 

JAMES ROWLAND ANGELL WILLIAM I. THOMAS SHAILEE MATHEWS 

CAEL DARLING BUCK FEEDERIC IVES CARPENTER OSKAE BOLZA 

JULIUS STIEGLITZ JACQUES LOEB 



THESE VOLUMES ARE DEDICATED 

TO THE MEN AND WOMEN 

OF OUR TIME AND COUNTRY WHO BY WISE AND GENEROUS GIVING 

HAVE ENCOURAGED THE SEARCH AFTER TRUTH 

IN ALL DEPARTMENTS OF KNOWLEDGE 



THE LIFE AND REPENTAUNCE OF 
MARIE MAGDALENE 



THE LIFE AND REPENTAUNCE 
OF MARIE MAGDALENE 



LEWIS WAGER 
w 



A MORALITY PLAY REPRINTED FROM THE ORIGINAL EDITION OF 1566-67 
EDITED WITH INTRODUCTION NOTES AND GLOSSARIAL INDEX 

BY 

FREDERIC IVES CARPENTER 

OF THE DEPARTMENT OF ENGLISH 



THE DECENNIAL PUBLICATIONS 
SECOND SERIES VOLUME I 



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CHICAGO 

THE UNIVERSITY OF CHICAGO PRESS 

1902 



THF LIBRARY OF 
OONGRFSS. 

NOV, e 1902 

COPV B 






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^ 



Copyright 1902 

BY THE UNIVERSITY OF CHICAGO 



PREFACE 

The following reprint presents one of the few sixteenth- 
century English dramas still inaccessible in modern type. 
It is a morality-play, and neither better nor worse as a piece 
of literature than most others of its kind. It has, however, 
a peculiar historical interest, as I have indicated in the 
introduction which follows, and suggests several problems 
for consideration. The sketch of the history of the literary 
treatment of the theme which I have introduced is merely a 
sketch in outline and is by no means exhaustive. It sug- 
gests an interesting section of our literary history. 

I take pleasure in acknowledging my obligations for 
assistance or courteous suggestions in this work to Professors 
J. M. Manly, H. Schmidt-Wartenberg, K Pietsch, T. A. 
Jenkins, W. G. Hale, and G. L. Hendrickson, of the Univer- 
sity of Chicago; to Mr. H. Bradley, of Oxford; Mr. W. C. 
Hazlitt, of London; Professor A. Brandl, of Berlin; and to 
the librarians of Harvard College and of the University of 

Cambridge 

Frederic Ives Carpenter. 
Mat 1, 1902. 



INTRODUCTION 

Among the entries of the Stationers' Register, in the 

volume covering the period from 22 July, 1566, to 22 July, 

1567, appears the following (Arber's Tran- 

Bibliographical . ' /*L K v 6 V 

script, I, odd): 

Charlewod. Recevyd of John charlewod for his lycense for the 
pryntinge of an interlude of the Repentaunce of Mary Magdalen, 
etc. /iiij d. 

An edition with the same title-page as that of the 1567 
edition (given below, p. 1) appeared in 1566 (W. C. Hazlitt, 
Bibliographical Collections and Notes, second series, Lon- 
don, 1882, p. 625 ). 1 The edition of 1567, which we here- 
with reprint from the British Museum copy, is apparently 
the same impression as the first edition of 1566. Both are 
in "fours," A — I, iii, in black letter. The work has never 
heretofore been reprinted. 

Of the author, the learned clarke Lewis "Wager, almost 

nothing is known. A William Wager, contemporary with 

and probablv related to him, is known as the 
The author r j » 

author of the Very mery and Pythie Commedie, 
called The Longer thou livest, the more foole thou art, circa 
1560 (reprinted in the Jahrbuch der deutschen Shakespeare- 
Gesellschaft, XXXVI, 1900, ed. A. Brandl). An attempt 
has been made (by Joseph Hunter, Chorus Vatum, MS. in 
B. M., Vol. V, p. 90) to identify this Wager with the better- 

1 1 have been unable to discover the location of a copy of this edition. There 
is none in the British Museum, Bodleian, or Cambridge University Libraries. 
Wager's name does not appear in the printed catalogues of any of the following 
libraries : Advocates' of Edinburgh, Rylands of Manchester, Liverpool Free Public, 
Trinity College of Dublin, The London Institution, The London Library (St. James' 
Square, 1875), Library of the Corporation of London, Lincoln's Inn Library, Bir- 
mingham Free Library, Manchester Free Library. The Dyce Collection at South 
Kensington possesses two MS. transcripts of the play, both probably made from 
the B. M. copy, 1567. 

xi 



xii Introduction 



known William Gager, Oxford doctor, author of poems and 
Latin plays, and interlocutor with the author in Rainoldes's 
Overthrow of Stage-Playes, 1599 (written 1593). This 
identification, however, is purely gratuitous and quite unten- 
able. Gager is later in date than either of the Wagers, and 
the mistake in names, difficult to suppose in the case of even 
one man, is practically impossible in the case of two. The 
Cruell Debtter, a play of which only a slight fragment has 
been preserved, entered 1565-66 in the Stationers' Register, 
is there assigned to a certain "Wager." This may be either 
William or Lewis. Lewis Wager became rector of St. 
James, Garlickhithe, on March 28, 1560. ' This fact, and 
the evidence of his morality-play, make it altogether prob- 
able that he was a university man, although his name does 
not appear among the published lists of Oxford or Cam- 
bridge graduates, and the registrar of Cambridge informs 
me that the name of Wager is not to be found even among 
the unpublished registers of that university. 

If Wager became rector of Garlickhithe in 1560, it is 
likely that his work as a playwright was done anterior to that 
date, and probably during his university years 
or very soon thereafter. For, although we have 
no record of his attendance at either university, aside from 
the description of him as a "learned clarke" on his title- 
page, the internal evidence of this play makes it practically 
certain that he was a university man. 

Now, one allusion in the "Prologue" of the Life and 
Repentance of Mary Magdalene renders it apparent that 
that piece was written as early as the reign of King Edward 
VI., although not entered for publication or printed before 
1566. While justifying the utility of the art of acting in 
stage-plays, the "Prologue" rhetorically demands: 

1 Cf. E. Newcoubt, Repertorium Ecclesiasticum Parochiale Londinense, an 
Ecclesiastical Parochial History of the Diocese of London (London, 1708-10, 2 vols., 
folio), Vol. I, p. 367. 



Introduction xiii 



Doth it not teache God to be praised above all things ? 
What facultie doth vice more earnestly subdue ? 
Doth it not teache true obedience to the kynge f 

An author writing in the reign of the dominant and domi- 
neering Elizabeth would not have spoken of "obedience to 
the kynge." Moreover, the quality of both the diction and 
the theology of the play points to the period of Edward VI. 
I therefore conjecturally date it circa 1550. 

The play is a morality-play, with special features which 
give it a peculiar interest. It is a Reformation drama on 

the Protestant side, like most of the moralities, 
General # ' 

character and with a combined moralistic and doctrinal de- 
sign, and it presents most of the morality 
devices, including the Vice in its fullest development. 
Like Bale's Kynge Johan, like Nice Wanton, like Jacob 
and Esau, and like Cambyses, it introduces, alongside of 
the usual personifications of abstractions, figures drawn, or 
supposed to be drawn, from history. And like the mystery- 
plays it is founded on an episode of Bible story. In style it 
is cumbersome and inefficient, although about on a level with 
other moralities of the period. Although weighed down by 
the morality conventions and the morality diction, the author 
in his way is striving for realism and in parts for a comedy of 
manners. In the part of Mary he has attempted dramatic 
characterization, as in the account of her childhood, in her 
petulance and frowardness. She is a type of the spoiled 
child, of the sort shown us in The Disobedient Child, in 
Nice Wanton, and in some of the Latin dramas of the 
period. 1 The circumstantial description of dress and cus- 
toms (sixteenth-century, of course) is given with zest, and 
the Puritanic satire underlying that description is dramati- 
cally enforced. Infidelitie, too, is a more plausible rogue 
and plays more convincingly the part of the Mephistophe- 
lian tempter than does the Vice in most other moralities. 

1 Cf. Herford, Lit. Rel. of England and Germany in the Sixteenth Cent., chap. iii. 



xiv Introduction 



This is seen especially (11. 1122 f.) when he attempts to 
ensnare Mary's soul in the reaction of her despair from the 
stern doctrine of Knowledge of Synne. The homilies passim 
and the prolonged enforcement of doctrine toward the end 
are the only positively non-dramatic portions. They may 
have their interest for the historian of belief. 

As usual with plays of this class and period, there is no 

division into acts and scenes. The action is very indistinctly 

localized, 1 and it is evident that little, if any, 

Staging i 

attempt was made to help the imagination by 

settings or scenery. A simple stage or platform doubtless 
sufficed for the action. There was at least one door for exits 
and entrances. After 1. 1285 the devils are directed to "cry 
all thus without the doore, and roare terribly"! During the 
dinner at the house of Simon the Pharisee some sort of a 
table and stools were brought out. When Mary appears 
seeking Christ in the house of *Simon (11. 1662 f.), she 
doubtless walked about on one side of the stage pretending 
to look for the company already seated at dinner on the 
other side. Joining the company, she creeps under the 
table and does "as it is specified in the Gospell." The 
actors of course were dressed in some way to conform with 
their various parts, but in such fashion as to admit of rapid 
shifting of costume to suit the rapid change of parts and 
their necessarily short absence from the stage. Stage dis- 
guises also were used (see 11. 56, 400, 974, 1526) — "a cap 
and gown," and the like; all probably more or less con- 
ventional, although more regard than usual is shown for 
dramatic decorum and probability when Infidelity, at the 
house of Simon, although in disguise, is cautioned to keep 
his face concealed from Christ's sight. 

The title-page informs us that "Foure may easely play 

iSee, however, 1. 810: "Will you resort with me unto Jerusalem?" and 1. 825: 
"We shall be at Jerusalem, I think, tomorrow." 



Intkoduction XV 



this Enterlude." "Foure" is obviously a misprint for five, 
as during two long periods in the play (11. 423-795 and 
Distribution 1662-1849) five speaking characters are on the 
of parts stage at once. The distribution of these five 

parts may have been as follows: 

A. The Prologue, and 11. 247-795 (Pride), 826-909 
(Simon), 1086-1205 (Knowledge of Sin), 1310-1437 
(Faith), 1463-1501, 1558-1945 (Simon), 1990-2035 
(Love). 

B. Lines 1-825, 910-1285 (Infidelity), 1310-1437 
(Repentance), 1506-1945 (Infidelity). 

C. Lines 57-226, 423-825, 982-1437, 1662-1849, 1946- 
2035 (Mary). 

D. Lines 247-795 (Cupidity), 824-971 (Malicious 
Judgment), 1010-1185 (The Law), 1463-1945 (Malicious 
Judgment). 

E. Lines 247-795 (Carnal Concupiscence), 1214-1501, 
1558-1917 (Christ), 1946-2035 (Justification). 

For the sake of marking the exits and entrances and the 
arrangement of the parts, I have suggested a division into 
Synopsis of scenes after the continental system in the fol- 
the action lowing analysis of the story : 

The Prologue: A defense of the "faculty" or "feate" of act- 
ing, especially the acting of improving morality-plays. The 
author's sources in the Bible and in " Doctours." 

Scene i. Infidelity solus. His function. Intends to oppose 
the new Christ (11. 1-56). 

ii. Infidelity and Mary Magdalene. Mary's character; her 
frivolity; berates her tailor; Infidelity offers sympathy, and — 
temptation; she tells of her youth and upbringing; she now has 
come into her inheritance of the castle of Magdalene; she should 
enjoy her wealth. Infidelity promises to introduce her to good 
company (11. 57-226). 

iii. Infidelity solus. He finds Mary toward; plans to com- 
plete her ruin (11. 227^6). 

iv. Infidelity, Pride of Life, Cupidity, and Carnal Concu- 



xvi Introduction 



piscence. These worthies assert that they already have dominion 
in Mary's mind and desires. Each recites his qualities and powers 
(homily on the deadly sins). Names they take for disguises (11. 
247^22). 

v. Infidelity, Pride, Cupidity, Carnal Concupiscence, Mary. 
Mary again is annoyed by her servants ; is introduced to Infidelity's 
companions and instructed in their lore; the proper allurements of 
dress and manners. A four-part song at parting (11. 423-795). 

vi. Infidelity, Mary. Mary is fortified in her new faith. They 
leave for Jerusalem and a life of pleasure (11. 796-825). 

vii. Simon the Pharisee and Malicious Judgment, in confer- 
ence, resolved to compass the downfall of Christ. Malicious Judg- 
ment set to watch for him (11. 826-909). 

viii. Malicious Judgment and Infidelity confer under what 
names they are to pass, the better to deceive. One seeks to entrap 
Mary, the other Christ (11. 910-71). 

ix. Infidelity will put on a new garment for disguise, and 
assure himself of Simon (11. 972-81). 

x. Infidelity, Mary. She has gone to the bad (11. 982-1009). 

xi. Infidelity, Mary, the Law of God. Turning-point of the 
action. The Law, bearing the Tables, denounces against Mary the 
Old Testament law. Conscience stirs within her. Pleadings of 
Infidelity vs. Law (11. 1010-85). 

xii. Infidelity, Mary, Law, Knowledge of Sin. Knowledge 
of Sin adds another step in Mary's conversion. But law and con- 
science alone offer no hope and prompt to despair. Long conten- 
tion for her soul. Hope of salvation in the Messias hinted (11. 
1085-1185). 

xiii. Infidelity, Mary, Knowledge of Sin. Last efforts of 
Infidelity; scoffs and taunts; he violently expels Knowledge of 
Sin (11. 1186-1205). 

xiv. Infidelity, Mary. He tries to reassure her — in vain (11. 
1206-13). 

xv. Infidelity, Mary, Christ. Christ announces his mission. 
Infidelity resists; is cast out. The Divels roare terribly (11. 1214-85). 

xvi. Mary, Christ. Christ raises Mary; she is repentant and 
believes (11. 1286-1309). 

xvii. Mary, Christ, Faith, Repentance. Faith and Repent- 
ance confirm Mary in right doctrine (Protestant). They lead her 
off (11. 1310-1437). 



Introduction xvii 



xviii. Christ thanks the Father for a sinner saved. Gospel 
phrases (11. 1438-62). 

xix. Christ, Malicious Judgment, Simon. Simon biddeth 
Christ to dynner. Christ and Simon walk in the garden (11. 1463- 
1501). 

xx. Malicious Judgment and Infidelity prepare the dinner 
and cry out against Christ. They promise to raise the Jews against 
him (11. 1502-57). 

xxi. Malicious Judgment, Infidelity, Simon, Christ. The 
dinner. Malicious Judgment and Infidelity try to entrap Christ on 
theological questions. He avows himself the Son of God (11. 1558- 
1661). 

xxii. Malicious Judgment, Infidelity, Simon, Christ, Mary. 
Mary repentant seeking Christ's presence. She washes and anoints 
his feet " as it is specified in the Gospell." The parable of the two 
debtors. Christ pardons Mary's sins and prefers her before the 
self-righteous Pharisee and his company, who turn upon and 
denounce him (11. 1662-1917). 

xxiii. Malicious Judgment, Infidelity, Simon. Simon sets Infi- 
delity and Malicious Judgment to spy upon Christ and collect 
evidence against him (11. 1918^5). 

xxiv. Mary, Justification. Justification expounds to Mary 
Christ's sentence, "Many synnes are forgeven her, for she loved 
much," in a safe, Protestant sense: not love but faith saved Mary, 
although love is a fruit of faith — and so enters after faith in the 
next scene (11. 1946-89). 

xxv. Mary, Justification, Love. Love proclaims himself the 
offspring of Faith. Justification and Love turn to the audience 
and moralize the scene, explaining the successive steps in Mary's 
course of sin and salvation. Rest assured that not by love, but 
" by Faith onely Marie was justified." Benediction from Mary (11. 
1989-2035). 1 

The preceding analysis suggests very clearly the scheme 
of action of a typical morality-play. The morality is in 
itself the drama in its rudiments, or rather in a state of pure 
philosophical abstraction, presenting Homo, Juventus, or 
some other typical abstraction of man, and the struggle in 

i Note that twice the stage is cleared (after 11. 825 and 1945). This comes nearer 
than anything else to a natural division into acts. 



xviii Introduction 



and for his soul of the powers (abstract) of good and evil — 
the eternal and original dramatic conflict! So here is pre- 
sented, largely in the abstract, a scheme of temptation, fall, 
repentance, struggle, and salvation. The morality, more- 
over, is essentially an allegory. In the above analysis the 
allegorical intention of this play is made plain. Infidelity, 
once admitted into the heart, leads to Pride, Cupidity, and 
the rest of the seven deadly sins. The Law denounces pun- 
ishment, and conscience or a Knowledge of Sin leads to 
despair, unless forgiveness and salvation are promised, and 
unless Faith expels Infidelity. Malicious Judgment and 
Infidelity lead others to reject salvation. Faith leads to 
Justification and to Love. It is around this simple frame- 
work and the donn£e of the story given in Luke, chap. 7, 
that our author builds his drama. 

Wager writes in the literary dialect of his period — a 
fashion of speech unlike that which was to follow in the 
Diction and fr^ty developed Elizabethan literature, in its 
versification fondness for abstract and circuitous turns of 
phrase in place of the concrete and condensed Elizabethan 
idioms, for cumbrous inversions, and for a clerical and Puri- 
tan vocabulary. His principal grammatical peculiarities are 
those common to sixteenth-century English. 1 

The subject of Wager's versification offers considerable 
difficulties, and until the question of the evolution of the 
pentameter English verse in the sixteenth century and of 
English verse-forms only slightly touched by continental 
influence in the period generally has been more fully inves- 
tigated and settled, any topic in the field must be discussed 
with extreme caution. It is obvious that Wager comes in a 

i Such, for example, as (a) the use of plural subject with a singular verb : 1. 1073 ; 
(6) use of double superlative: 1 58; (c) assimilation of final s of the genitive with 
initial s of following word: 1. 1090 (conscience['s] sight) ; (d) idiomatic use of prepo- 
sitions : as 1. 405 (How think you by me?) ; cf. 11. 532, 800 ; 1. 764 (a song of your name) ; 
1. 983 (for you = for all you care, or know). 

Further peculiarities of his diction may be studied in the Glossarial Index 
accompanying the text. 



Introduction xix 



period of rhythmical and metrical transition, when the 
ancestral four-stress verse is rapidly breaking up and losing 
its predominance as a national measure, and when the secret 
of the Chaucerian and continental pentameter has not yet 
been fully recovered. Alliteration as a mark of the rhythm 
is no longer to be relied upon. To the modern ear Wager's 
verses, with certain exceptions, are neither rhythmical nor 
metrical : that is, in a natural reading the ear is uncertain, 
in a very large number of cases, whether the norm of the 
verse is four, five, or sometimes even six, rhythmical stresses, 1 
or whether any rhythmical scheme of either ascending or 
descending movement or type of rhythmical feet or intervals 
within the verse (rhythmical iamb, trochee, anapaest, or dac- 
tyl) is intended; and metrical or syllabic his verse is not, 
for the number of syllables in a line runs anywhere from 
eight to fourteen or fifteen. 2 A verse very loosely con- 
structed, in various rhyming combinations, marks the popu- 
lar drama of the entire period. Now its general intention 
is four stress, 3 and at other times five stress. 4 Wager starts 
out with a " Prologue " in the Rhyme Royal stanza, a form 
traditionally associated with the pentameter measure, and, 
although his rhyme-scheme changes, his rhythm seems to 
continue the same throughout the piece. In his case, as 
most probably in that of others, it would seem that our 
author, writing with an untrained ear and ignorant of good 
models, intended to produce a five-foot verse, but through 
negligence and inability often failed in his attempt. He 
and his audience are far more solicitous for rhyme than for 

i Examples: 11. 112 (I have not sene a gentlewoman of a more goodly grace), 237 
(Looke, in whose heart my father Sathan doth me sow), 824 (Go, wanton, get you 
forth with sorow) , 983 (I may do what I will for you) , 1092 (So that by the dedes of the 
lawe, or by his own might). 

2 E. g. : 11. 16 (Much woe had some of us to scape the pillorie) , 129 (That he was a 
man of a worshipfull disposition), 270 (I was goyng forth ye to call), 1438 (I thank 
thee, O father, O lord of heuen, earth, and of all). 

3 Cf. Schippee, Altenglische Metrik (Bonn, 1881), I, pp. 231 f. 
* Cf. Beandl, Quellen, p. lx. 



xx Intkoduction 



rhythm, while metrical measures would be a step altogether 
beyond them. 

Almost any approximate congruence of final syllables, 
whether stressed or unstressed, is a rhyme for Wager. 
Inversion of order for the sake of rhyme is frequent. 1 Iden- 
tical rhyme is common, especially in polysyllabic words. 2 
There are many careless and imperfect rhymes. 3 The alliter- 
ation is not conspicuous. 

The arrangement of rhymes shows some variety. The 

rhymes of the " Prologue " are those of the Rhyme Royal 

or Chaucerian stanza (ab abbcc). The greater 
Rhyme-scheme v , J ° 

part of the body of the piece (11. 1-234, 826- 
1945) is in alternate quatrains (abab). The rest (11. 235- 
765, 786-825, 1948-2035), with the exception of the song, 
is in couplets. The song (11. 766-85) consists of two stanzas 
rhyming abab and one rhyming xbxb, each with the 
refrain m m. There are not infrequent lines in quatrain or 
couplet in which rhyme is entirely absent. 

The speeches uniformly begin and end with the begin- 
ning and ending of a line. In most cases, except where the 
speech is only one, two, or three lines long, it is continued 
through and ends with the ending of a quatrain or couplet. 

It is probable that in most of the dramas of this period 

IE. g.: 1. 1394 (the word to a glasse compare we may). 

2 E. g. : 11. 851 (captive, prerogative) , 971 (possible, invisible) , 1150 (infirmitie, 
majestie), 1155 (acceptation, consentation) , etc. 

3E. g. : 11. 94 (midst, best), 377 (gathering, synne), 826 (him, Nairn), 855 (together, 
consider), 1054 (shall, styll), 1351 (body, daily), 1417 (Mary, plainly), 1579 (compassion, 
satisfaction; cf. 1603-5), 1914 (render, remember "?), 1915 (spoken, open). Some other 
apparent cases probably represent actnal pronunciations : thus, 11. 54, 117, 123, 251, 
450, 806, 816, etc., friend, mynd (cf. Ellis, Early English Pronunciation, London, 
1869, pp. 80, 104, 779; given by Bullokar, 1580, as " frendes, frinds (friindz)," pro- 
nounced like " Algier, 6ter," etc. Similarly Salesbury, 1547. But aliter by Pals- 
grave, 1530, as " frende," like " fende " = fiend, and Levins, 1570: but Bale, Thre 
Lawes, 1538, 11. 157, 348, gives as rhymes "mynde," " fynde " = fiend, and " kynde ") ; 
also 11. 458 (benefited, requited) , 930 (harted, conuerted) , 1858 (heard, af eard) , 1998 
(perfite, delite), and possibly 377, as above. 

Similarly, looseness in rhyming marks other moralities, e. g., Mankind. Cf. 
Brandl, Quellen, pp. xxv, lxi, lxx. 



Introduction xxi 



changes of rhyme-scheme or of measure were introduced for 
a purpose, and that certain forms were felt to be appropriate 
to certain parts or moods. Thus, in some of John Hey- 
wood's plays Rhyme Royal is reserved for passages of espe- 
cial dignity or impressiveness, the alternate quatrain for the 
ordinary business of the dialogue and for middle or neutral 
parts, and five -foot couplets for the Vice and the comic 
parts. 1 The same forms, however, were not always used for 
the same effects by others. In the case of the Mary Mag- 
dalene it is difficult to say what was the author's intention. 
Rhyme Royal for the " Prologue" is in accordance with the 
common practice. And the alternate quatrain seems to be 
designed for the basis of the dialogue throughout the bulk 
of the play. Whether the couplet, however, was used for 
comic effect is doubtful. It certainly is not so used in the 
last eighty-seven lines (scenes xxiv, xxv) of the play, which, 
though written in this form, are entirely serious and homi- 
letical. Nor are the opening lines with Infidelity's burlesque 
entrance written in couplets, as we might expect. Further- 
more, the change (at 1. 235) from quatrains to couplets 
occurs, curiously enough, in the middle of a speech by Infi- 
delity, but at the precise point where he turns from com- 
menting on Mary's towardness, after her exit, to what is 
apparently a speech directed at the audience. The use of 
couplets then continues through all the scenes 2 between Infi- 
delity and his associates and Mary down to their departure 
from the stage and the entrance of Simon the Pharisee with 
Malicious Judgment (1. 825). Familiar comedy is the 
obvious intention of these scenes; so that it seems probable 
that in a general way Wager was following Heywood's prac- 
tice in the partition of his rhyming measures. 

The aim of the authors of the mystery-plays dealing 
with the story of Mary Magdalen, as of other mystery- 

i Cf. Beandl, Quellen, p. Hi. See also pp. xxiv, xxxvii, lx. 
2 With the exception of their song (11. 766-85) . 



xxii Introduction 



plays, is a comparatively simple and unsophisticated one 
— to hold the attention of their audience by telling as 
The author's aim dramatically as they can a striking episode 
and intention f re ligious history. The edification of the 
audience and the justification of the author is found in the 
choice of the subject. The aim of our author (and of other 
authors of morality-plays) is different. He lives in an age 
of reformation. Edification is now his insistent and his 
persistent purpose. He has a moral aim: to show the sin- 
fulness of wantonness by presenting an accredited story 
from Holy Writ, heightened with familiar circumstance and 
local color to make it the more telling; and to offer a model 
of repentance and reform in the case of the same sinner 
saved. That his edifying intention may never for a moment 
be in doubt, the accessory parts are not those of other men 
and women, feigned or historical, but the personified quali- 
ties of virtues and vices. He has also another aim of edifi- 
cation: at convenient intervals, and especially at the end, 
after the action is finished and his abstractions have the 
floor quite to themselves, the text and the situation are to 
be improved and right doctrine to be taught therefrom. 
Here the learned clarke and the theologian finds his oppor- 
tunity and enforces, in the case of our play, his favorite 
doctrine of the preeminence of faith over love as a means 
of salvation. This is his thesis, and for this more than any- 
thing else the play is written and its laborious structure 
devised. Other aims are here merely incidental which in 
true dramatic writing are primary, such as the simple delec- 
tation of an audience, and the free exercise of the author's 
vis comica in drawing character and depicting the passages 
of life. Wager has some dramatic power. Mary's char- 
acter, especially before her repentance, is sketched with a 
free hand. Her tempters and associates, although handi- 
capped by their abstract names and functions, manage to put 



Introduction xxiii 



on some of the swagger, customs, and local color to be seen 
in the city -gallants of the time. The author treats these 
episodes with as much realism as his dramatic type admits 
— perhaps with more than we should have expected from 
one of his cloth and sect. But his main aim is doctrine 
rather than drama. 

The play is essentially a morality-play. Its use of alle- 
gorical figures, its fully developed Vice, and its long-winded 
discourse of doctrine fatally mark it of this 
class. In its use of an episode of biblical story, 
however, it is unlike most other morality -plays and stands 
nearer the New Testament mystery-plays. It is further 
remarkable among English plays of the sixteenth century in 
introducing the figure of Christ upon the stage alongside of 
those of Simon the Pharisee and Mary herself. Bale, it is 
true, introduces the figure of Deus Pater ' in his Comedy Con- 
cernynge Thre Lawes; and the figure of Christ had appeared 
in several mystery-plays. 2 But, although there is mixture of 
two types in it, as in Bale's King Johan, the date of this 
play forbids our classing it as properly transitional between 
mystery and morality plays. In the development of dra- 
matic kinds it stands rather as a "sport" by itself, or, at 
best, as pointing to the approaching breaking-up of the 
morality kind through the increasing introduction of figures 
from real life and from history. 3 It is not a pure morality 
because its central figure is not an abstraction or a type, and 
because its story is historical. It seems to stand in no close 
relation to any particular plays or class of plays of the period. 4 

1 So also see The Castle of Perseverance. 

2 In the Digby play of Mary Magdalene, and in the York, Chester, Woodkirk, 
and Coventry cycles passim. See below, pp. xxviii f. 

3 Similarly in Horestes, 1567 ; King Darius, 1565 ; Bale's King Johan, 1548 ; Nice 
Wanton, 1560 ; etc. 

4 Wager no doubt had read Bale, and was slightly indebted to him. In Bale's 
Thre Lawes, as in Wager's Marie Magdalene, there is a Vice called Infidelitas 
(" Infidelity " in the text) who is the father of other vices (Bale, 1. 973), and in both 
the figure of Law appears bearing the Tables of the Law. 



xxiv Introduction 



It does not fall necessarily into any of Brandl's groups, 

although in its allegorical machinery it seems to belong to 

that of the World and the Deadly Sins. 1 It is essentially a 

biblical play in a morality setting, or a biblical morality-play. 

The author tells us in his " Prologue " that Luke, chaps. 7 

and 8, was the main source of his story. Other portions of the 

Bible are abundantly quoted or paraphrased inci- 
Sources 

dentally, but Luke is the basis of the play. Wager 

accepts without question the time-honored identification in 
Latin Christendom 2 of Mary Magdalene with the woman who 
was a sinner of Luke, chap. 7, and with Christ's follower and 
friend mentioned in Mark, chap. 16, and John, chaps. 19 and 20. 
He betrays no consciousness of the long and bitter sixteenth - 
century controversy over the question, which began with 
Jacobus Faber Stapulensis in Paris in 1518. 3 On the other 
hand, he confines himself strictly to the gospel story, and, 
beyond a couple of references to Mary's castle of Magdalen 
and to her parentage and early training, makes no use of 
the extra-biblical legend of Mary's life. It is probable enough 
that even so learned a clarke as Wager would make use of 
the English version of the Bible for his purpose. Indeed, 
the play is full of echoes from it. For convenience of com- 
parison, therefore, the portions of Luke referred to are here 
reprinted from the Cranmer Version of 1539 : 4 

Luke 7 : 36. And one of the Pharises desyred him that he wolde 
eate with him. And he went into the Pharises house, and sate 
downe to meate. 

37. And, beholde, a woman in that citie (which was a synner) as 

1 Quellen des weltlichen Dramas in England (Strassburg, 1898), pp. xliii, etc. Cf. 
also J. P. Collier, Hist. Eng. Dram. Poetry (London, 1879), I, pp. xi, xii;K. L. 
Bates, Eng. Religious Drama (New York, 1893), pp. 252-4; Stmonds, Shakspere's 
Predecessors (London, 1884) , chap, iv ; Creizenach, Geschichte des neueren Dramas 
(Halle, 1893), I, pp. 461-4. 

2 Which after 604 A. D. followed Pope Gregory the Great's ruling that all were 
identical with Mary Magdalen. Knork, Untersuchungen iiber die mittelenglische 
Magdalenenlegende des MS. Laud 108, (Berlin, 1889) , p. 18. 

3 Knork, p. 18. 4 The English Hexapla (London, 1841) . 



Intkoduction XXV 



soone as she knew that Iesus sate at meate in the Pharises house, 
she brought an alablaster boxe of oyntment. 

38. And stode at his fete behynde hym wepynge, and beganne 
to wesshe his fete with teares, and dyd wipe them with the heeres 
of her heed, and kyssed his fete, and anoynted them with the oynt- 
ment. 

39. When the Pharise (which had bydden him) sawe, he spake 
with in him selfe, saying: If this man were a prophete, he wolde 
surely knowe who, and what maner of woman thys is that toucheth 
him, for she is a synner. 

40. And Iesus answered, and sayde unto him: Simon, I haue 
some what to say vnto the. And he sayd: Master, saye on. 

41. There was a certayne lender which had two detters: the one 
ought fyue hundred pence, and the other fyfty. 

42. When they had nothinge to paye, he forgaue them both. 
Tell me therfore, which of them wyll loue him most ? 

43. Simon answered and sayd: I suppose, that he to whom he 
forgaue moost. And he sayde vnto him: Thou hast truly iudged. 

44. And he turned to the woman, and sayde vnto Simon: Seest 
thou this woman? I entred in to thy house, thou gauest me no 
water for my fete: but she hath wesshed my fete with teares, and 
wyped them with the heeres of her head. 

45. Thou gauest me no kysse: but she, sence the tyme I came 
in, hath not ceased to kysse my fete. 

46. Myne heed with oyle thou dydest not anoynte: but she hath 
anoynted my fete with oyntment. 

47. Wherfore I saye vnto the: manny synnes are forgeuen her, 
for she loued moche. To whom lesse is forgeuen, the same doeth 
lesse loue. 

48. And he sayde vnto her, thy synnes are forgeuen the. 

49. And they that sate at meate wyth him, beganne to saye 
within them selues: Who is thys which forgeueth synnes also? 

50. And he sayd to the woman: Thy fayth hath saued the: Go 
in peace. 

8:1. And it fortuned afterwarde, that he him selfe also went 
throughout cytyes and tounes, preach ynge, and shewinge the king- 
dome of God, and the twelue with him. 

2. And also certayne wemen, whych were healed of euell spretes 
and infirmities: Mary which is called Magdalen (out of whom went 
seuen deuyls). 



xxvi Introduction 



3. And Ioanna the wyfe of Chusa, Herodes stewarde, and 
Susanna, and many other; which ministred vnto him of their sub- 
stance. 

The "Infidelity" of this play is a character modeled on the 
traditional lines of the Vice, and is an excellent representa- 
tive of the type. He fulfils the threefold func- 
The Vice 

tion of the part, as the enemy of the Good and 

of God, as a tempter of man, and (in less degree in this play) 
as buffoon. 1 He calls imprecations on and tries to drive away 
his opponents (Christ and the allegorical Virtues of the 
play). 2 He satirizes the friars, marriage, dress and customs, 
and the like. 3 In tempting Mary he first ingratiates him- 
self by pretending to former knowledge of her parents, and 
of herself as a child, and later by cajolery and flattery. 4 He 
then tempts her and leads her astray. He endeavors to still 
her scruples and stifle the voice of conscience. 5 He and his 
assistant Vices provide the comic element and supply the 
"pleasaunt myrth and pastime" promised by the title-page. 
Infidelity enters with a characteristic piece of burlesque and 
nonsense jingle. His favorite exclamation is Huff a! He 
makes use of foreign (Latin) phrases, 6 probably intended as 
half -asides for the audience, although on one occasion Mary 
is made to overhear him and profess to understand his quo- 
tation. And (very "delectable" to the audience, doubtless) 
he is cast out by Christ, while his associates without the 
door roar terribly. The Vices also take on assumed names 
for the purpose of deception, as in other plays. 7 All of 
these traits, as Professor Cushman has shown, are common 
to the Vice in other morality-plays. In few is the part 
more completely developed along its legitimate or conven- 
tional lines than here. 

1L. W. Cushman, The Devil and the Vice in the English Dramatic Literature 
before Shakespeare (Halle, 1900), p. 72. 

2/6id., pp. 81, 82. *Ibid., p. 92. *Ibid., p. 114. 

3 Ibid., pp. 85, 88, 89. » Ibid., p. 97. t ibid., p. 134. 



Introduction xxvii 



The story of Mary Magdalen had been the theme of 

much preceding literature, both English and continental, 

.so that Wager's choice of subject is not strik- 
Treatment of ° J 

the theme i n gly original. The remarkable thing is that 

e ore ager ^ e ^ ag ma( j e go ]^tle use f earlier versions of 

the story in poetry or in drama. He has practically disre- 
garded the legend of the saint on which all these versions 
are founded. 

This legend, however, had been the source of so much 
literature that a word or two here in regard to it may not 
be inappropriate. Although early sources of 
its content and the legend have been traced and were some- 
provenience times utilized in mediaeval literature, nearly 
all modern versions are founded on the Legenda Aurea 
(Lives of the Saints) of Jacobus de Voragine, circa 1275 — 
published by Caxton in 1483 under the title of the Golden 
Legend in a free English translation 1 made with the help 
of an earlier French version. The Golden Legend relates 
very briefly the early career of Mary, which is the subject 
of Bible story and of Wager's play. Mary was descended 
from kings ; her parentage is told ; with her brother Lazarus 
and sister Martha she inherited their wealth, receiving 
for her especial part the castle of Magdalo; while Lazarus 
turned to knighthood, and Martha was a sage steward of 
her wealth, Mary used hers for the delight of her body 
and came to be "called customably a sinner." How she 
later turned to Christ, washing and anointing his feet at 
the feast of Simon, and how Jesus forgave her sins and 
cast out of her seven devils, is told freely, but in accordance 
with the biblical narrative. So far it is conceivable that 
Wager may have read and utilized the Golden Legend. 
The story of her later career, however, which is given in 
much fuller detail, he ignores, like a good Protestant. This 

1 To be conveniently consulted in the reprint edited by F. S. Ellis, London, 
1900 (Temple Classics) ; see Vol. IV, pp. 72-89. 



xxviii Introduction 



relates how, after Christ's ascension, she, with other dis- 
ciples, being set adrift in a rudderless boat, was miracu- 
lously wafted to the port of Marseilles, and here preached to 
the heathen, converting the prince of the province and his 
lady, with attendant miracles; what marvels and adventures 
befel this latter couple on their journey to the stations of 
Rome and the Holy Land to receive confirmation from St. 
Peter, and how Mary by miracle rescued their child and 
brought the lady to life again; how later Mary retired into 
the desert and there abode in solitude for thirty years, 
miraculously sustained by angels; and finally of her holy 
death. 

How the chief particulars in the earlier part of this 
legend grew out of the uncertain references in the Bible 
narrative has already been suggested. The Eastern Church 
has always held to the stricter and more conservative inter- 
pretation. In the West the legend had its growth. 1 And 
in the literature of the West it constantly reappears in 
poem and drama and legendaries and homilies in verse and 
prose. 

Abroad, as in England, the theme was a favorite one, 

especially during the fifteenth and sixteenth centuries. In 

» j i France it was treated dramatically several 

Mary Magdalen J 

in continental times. Petit de Julleville notes the repre- 
sentation of a Vie de Marie Magdaleine 2 at 
Cambrai in 1460, and gives an analysis 3 of a Vie de 
Marie Magdaleine contenant plusieurs beaulx miracles, 
comment elle, son frere le Lazare et Marthe sa soeur 
vindrent a Marseille, printed at Lyons in 1605. In his 
list 4 of lives of saints told in French verse between the 
eleventh and fourteenth centuries is recorded one of Sic. 

i Outlined, for its several stages, in KnOek, Untersuchungen iiber die mittel- 
englische Magdalenenlegende de MS. Laud 108 (Berlin, 1889), pp. 17 f. 
2 Les Mysteres (Paris, 1880), II, p. 644. 3 ibid., II, p. 533. 

*Hist. de la Langue et de la Litt. frangaises (Paris, 1896), I, p. 47. 



Introduction xxix 



Marie-Madeleine by Guillaume Le Clerc, 1 and in his Reper- 
toire du theatre comique au moyen age (Paris, 1886), No. 
43, a morality of Lazare, Marthe, Jacob, Marie Madeleine 
(ed. LeRoux de Lincy, III, No. 1). And in Italy 2 also the 
story of Mary Magdalen was a popular theme. 3 

From these examples it is evident how frequently it was 
selected for dramatic treatment. Indeed, in the earliest 
stages of the evolution of the religious drama, in the liturgi- 
cal tropes, Mary was assigned a prominent part, and in the 
Easter services representing the Resurrection she appeared 
at the grave with the other Maries, and later announced the 
event to the apostles. 4 At a subsequent, but still an early, 
stage, moreover, her career as a sinner, her repentance, and 
the supper at Simon the Pharisee's are selected as a subject 
for dramatization. Thus, in the Benediktbeuer Collection, 
circa 1300, these episodes, treated in detail, form a third of 
the whole text. 5 Elsewhere among the Germans the same 
tradition was followed, as in the Vienna Passion Play (in a 
MS. of 1472), 6 in the Donauesching Play, 7 and in the 
Erlau plays, wherein, however, the comedy elements are 
made more prominent. 8 

In all the principal extant cycles of the English reli- 
gious drama preceding the morality-plays, Mary Magdalen 

1 See also Creizenach, Gesch. des neueren Dramas, I, pp. 90 f. (notice of the Mag- 
dalen scenes in the Tours Mystery, twelfth century) , and p. 257 (Jean Michel's Pas- 
sion Play at Angers, 1486). 

2 For Spain, cf. Ticknor, Hist, of Spanish Lit. (New York, 1854), III, p. 180 (The 
Magdalen of Malon de Chaide, printed 1592). 

3Qf. Gaspary, Gesch. der italienischen Lit. (Strassburg, 1888), II, p. 203 (Conver- 
sione di Sta. Maria Maddalena) . The Catalogue of the British Museum furnishes 
the following titles : La devotissima conversione di Santa Maria Maddalena [poem] 
(Vinegia, 1550) ; La Historia di Santa Maria Maddalena et Lazzero et Marta [poem] 
(Florence (?), 1550(?) ); Rapprasentatione delta conversione di S. Maria Maddalena 
[verse, by Alemanni?] (Firenze, 1561) ; La Rapprasentatione d'un stupendo miracolo 
di Santa Maria Maddalena [verse] (Firenze, 1554). Klein, Gesch. des italienischen 
Dramas (Leipzig, 1866), I, p. 231, also mentions a Rappresentazione di S. Maria 
Magdalena, of Castellano, 1516. 

i Creizenach, pp. 50 f. 5 Ibid., p. 96. 6 ibid., p. 121. ^ Ibid., p. 225. 

8 Creizenach, p. 239. Cf. p. 355 (a Bohemian mystery-play of the same tradition). 



xxx Introduction 



appears more or less conspicuously. In "The Woman 
taken in Adultery," of the York Plays, 1 Mary is seen 
Mary Magdalen W1 ^h Martha and Christ at the raising of Laza- 
in English plays rus (the text is fragmentary). So in "Christ 
led up Calvary" 2 the three Maries take part (of whom 
Mary Magdalen was sometimes regarded as one), as again 
at "the Resurrection." 3 Finally in a long dialogue "Jesus 
appears to Mary Magdalen" after the Resurrection. 4 Simi- 
larly, in the Towneley (Woodkirk, or Wakefield) Plays, 
Mary is seen incidentally in the "Lazarus" 5 the "Flagel- 
lacio," 6 the "Resurrectio Domine" 7 (a principal part), 
and in " Thomas Indiae." 8 In the Chester Plays Mary 
takes part in the "Lazarus," 9 the "Crucifixion," 10 and the 
" Resurrection " " as before. But, more than this, in " Christ's 
Entry into Jerusalem," 12 before the entry occurs the dinner 
at Simon's is represented. Lazarus and Martha are present 
as guests. Mary, repentant, appears, addresses words of 
welcome to Christ, and anoints his feet. The parable of the 
debtors follows. The text does not repeat the quia multum 
amavit motif, but only that "Beleefe hath saved thee." In 
the Coventry Plays Mary is present in the "Lazarus" 
scene, 13 at "The Betraying of Christ," 14 "The Crucifixion of 
Christ," 15 in the scene of "The Three Maries," 16 where she 
refers to Christ's casting seven devils out of her, and in 
"Christ Appearing to Mary," 17 where again the casting out 
of devils is related. In the Digby Plays Mary appears both 
in the "Mystery of the Burial of Christ," 18 where she 

i York Plays, ed. Lucy Toulmin Smith (Oxford, 1885) , pp. 193 f . 

2Ibid., pp. 337 f. *Ibid.,vp. 3% f. *Ibid., pp. 421 f. 

5 Towneley Mysteries, London (Surtees Soc.) , 1836, pp. 322 f . 

6 Ibid., p. 211. i Ibid., pp. 261 f. 8 Ibid., pp. 280 f. 

*The Chester Plays, ed. T. Weight, London (Shaks. Soc), 1843, 1847, Pt. I, 
No. xiii. 

10 Ibid., Pt. II, No. xvii. " Ibid., No. xix. 12 ibid., Pt. II, No. xiv. 

WLudus Coventriae,, ed. J. O. Halliwell, London (Shaks. Soc), 1841, pp. 223 f. 
uibid., p. 286. K Ibid., p. 323. ™ Ibid., pp. 354 f. " Ibid., pp. 360 f. 

is Digby Mysteries, ed. F. J. FuENiVAiiL, London (New Shaks. Soc), 1882, pp. 171 f. 



Introduction xxxi 



laments her past sins for the pain they had given Christ, 
although he had forgiven her, and in "Christ's Resurrec- 
tion," l where again in retrospect she tells of her past sins, 
and how she had washed Christ's feet at Simon's dinner. 
In these two parts Mary's emotional nature and her devotion 
to Christ are brought out far more than in other versions. 
But the most important of all English dramatic treatments 
of the Magdalen theme before Wager, and the first English 
treatment in which allegorical machinery is employed, is the 
"Mary Magdalene" play of the Digby Mysteries. 2 The 
action covers (Part I) Mary's " father Cyrus, and his death; 
Her Seduction by Lechery and a Gallant; Her Repentance 
and Wiping of Jesus' s feet with her Hair, and also her 
brother Lazarus's death and Againrising," and (in Part 
II) " Christ's Appearance to Mary at His Sepulchre. Her 
conversion of the king and queen of Marcylle. Her feeding 
by angels, from heaven, in the wilderness. Her Death." It 
will thus be seen that only in Part I is there any correspond- 
ence to the action of Wager's play. In Part II the legend 
is followed, and we have a true miracle-play, with morality 
features. As a whole, the Digby play exhibits a very 
charming naive'te' of dramatic presentation, while its rich- 
ness and variety of action, the outcome of the traditions of 
Catholic legend and art, compare favorably with the Protes- 
tant dogmatism and arid abstractions of portions of Wager's 
work. Mary's downfall in the Digby play, for example 
(scenes 8, 9, and 11), is exhibited with a livelier verisimili- 
tude. In what follows, however, there is not much to 
choose. The Good Angel in the Digby version opens 
Mary's eyes to her sin and provokes her to repentance some- 
what more precipitately than do Law of God and Knowledge 
of Sin in Wager. But the Digby author is less interested 
in doctrine and more in story than Wager, and so is less 

1 Ibid., pp. 201 f. 2 ibid., pp. 53 f. ; circa 1480-90. 



xxxii Introduction 



concerned to extract edification from Mary's conversion. 
The episode of the dinner at Simon's is treated in much the 
same way in both plays. The Digby author, like Wager, 
has a scene (scene 12) to prepare our expectation of the 
event. The parable of the two debtors is introduced in 
both. As in the Chester plays, the quia multum amavit 
text is not introduced, but Jesus says to Mary simply "thy 
feyth hath savyt thee." Here, however, the seven devils 
all appear, are cast out, and "enter into hell with thondyr," 
where Wager, on account of the poverty of his stage, could 
present but two or three, and these "without the doore," 
where they might do their best to "roare terribly." For it 
seems plain that Wager followed the accepted interpretation 
and identified the seven devils which Christ cast out of 
Mary with the seven deadly sins who, accordingly, in the 
older miracle-plays, traditionally attend her. 1 Wager, of 
course, with his limited means, can bring forward only three 
of the traditional seven (Pride, Cupidity, and Carnal Con- 
cupiscence) ; but these, by a sort of artless dramatic synec- 
doche, stand doubtless a part for the whole. The Digby 
author has great opportunities otherwise for comic and spec- 
tacular business, from which Wager was precluded. Infi- 
delity, the vice, however, with the latter, does his little best 
to make up the deficiency. 

Whether Wager knew or made use of this Digby Mag- 
dalen play is quite uncertain, in spite of the resemblances 
here indicated. As already suggested, there are certain 
traditional elements in his play which are not to be found 
in the biblical story which he professes for his source. He 
may have drawn them from the "doctours" whom he men- 
tions in the same connection. Other Latin or English 
plays, extant or non-extant, he may have known. 2 But in 

i Ceeizenach, p. 196. 

2 On the traditional elements in the Digby play cf. Ceeizenach, p. 296. 



Introduction xxxiii 



any event his indebtedness to known sources other than the 
Bible is singularly slight. 

It is improbable, moreover, that Wager knew other ver- 
sions of the Magdalen story, non-dramatic. Of these, 

„ ,.,_,, before his day, there were several. A Middle- 

English Mag- J ' 

daien literature, English verse Legend of Mary Magdalene 
has been edited by C. Horstmann in Her- 
rig's Archiv 1 from two MS. versions (Trin. Coll. MS. B, 3, 
25, and from Lambeth MS. 223). Like most other ver- 
sions it is essentially nothing more than the old Legenda 
Aurea story amplified and versified. Similar is the version 
from the Bodleian MS. Laud 108, edited by Horstmann 
in his Sammlung altenglischer Legenden? and in the Early 
South-English Legendary, or Lives of Saints. 3 Somewhat 
different, but based on the same material, is the De S. Maria 
Magdalena Historia from MS. Harl. 4196. 4 The Legenda 
Aurea, freely treated, is again the basis of Barbour's ver- 
sion, 5 although other authorities also seem to be used in parts. 
Still another version is that of Bokenham ; 6 while a ver- 
sion resembling that of the Trinity College MS. is the 
"Magdalena" of the Legends of the Saints in the Scottish 
Dialect of the 14th Century. 7 Later in date (circa 1480), 
and much more limited in scope, is the Lamentation of 
Mary Magdaleyne, at one time attributed to Chaucer, and 
first printed in Thynne's Chaucer, 1532. 8 Of about the 
same date is the prose Life of St. Mary Magdalene, 9 a mere 

i Braunschweig, 1882, Vol. LXVIII, pp. 52-73. 

2 Heilbronn, 1887 ; pp. 148-62 : with a fragmentary version (pp. 163-70) from MS. 
Auchinl., Edinb. Advoc. Libr. 

3 London (Early Eng. Text Soc), 1887. 

* Altenglische Legenden, neue Folge, ed. Horstmann (Heilbronn, 1881), pp. 81-92. 

5 Barbour's Legendensammlung, ed. Horstmann (Heilbronn, 1881) , pp. 123-37 
(from Cambr. Univ. Libr. MS. Gg. II, 6). 

6 Bokenham's Legenden, ed. Horstmann (Heilbronn, 1883), pp. 126-59. 

7 Ed. W. M. Metcalfe (Scottish Text Soc, 1889), pp. 256-84. 

s Ed. Bertha M. Skeat (Cambridge, 1897). 

9 Ed. Zupitza, in Herrig's Archiv, XCI, 207-24, from Durham Cathedral MS. 
5.2.14. 



xxxiv Introduction 



translation from the French version of the Legenda Aurea 
of Jean de Vignays, 1 and distinct from Caxton's translation. 
More than all this, the Magdalen legend had so penetrated 
into the popular literature of the age that in the ballad 
of The Maid and the Palmer her story is blended with 
that of the woman of Samaria of John, chap. 4. 2 

With the Reformation, in the sixteenth and seventeenth 
centuries, the subject recedes into the background, while 
Later Magdalen °^ the legend of the saint, aside from the 
literature Bible story, almost no mention is made, ex- 

cept here and there by English Catholic writers. Thus 
it is in Robert Southwell, Marie Magdalen's Funerall 
Teares. 3 To Gervase Markham is attributed Mary Mag- 
dalen's Lamentations for the Losse of her Maister JesusS 

Most significant and interesting, however, of all the later 
Magdalen literature is the poem by Thomas Robinson on 
the Life and Death of Mary Magdalene, 1612, recently 
retrieved from oblivion by Dr. Sommer. 5 This is an alle- 
gorical poem, in the manner of Spenser plus Crashaw, with 
passages of considerable beauty. The legend is only 
slightly utilized. Dr. Sommer thinks that Robinson may 
have known the Digby play. Wager is quite as likely, 
although that he knew neither is more probable. 

Crashaw' s Sainte Mary Magdalene, or the Weeper* is 
better known. It is slightly later in date than Robinson's 
poem, to which it bears a certain general class-resemblance. 

ilbid., XCV, p. 439. 

2 Cf. Child, English and Scottish Popular Ballads (Boston, 1882) , I, p. 228. In 
Scandinavian versions the heroine is called Magdalena by name. 

3 A copy of the edition of 1602 is in the British Musenm. Cf. in his Poetical 
Works, ed. Ttjenbull (London, 1856), pp. 43, 45, " Mary Magdalen's Blush," and 
" Complaint at Christ's Death." 

4 London, 1604 (verse). The British Museum also contains a poem, 1603, signed 
J. C, on Saint Marie Magdalen's Conversion. 

5 Ed. H. O. Sommer (Marburg, 1887). 

e Cf. R. Crashaw, Complete Works, ed. A. B. Grosabt (1872), I, pp. 3-18. Cf. also 
II, p. 40. 



Introduction xxxv 



Both are descants on the theme rather than direct treat- 
ments of the story, and both show something of the Marinist 
manner. 

Of later date than this (1646), there is very little litera- 
ture dealing with our theme. 



A NEW ENTERLUDE, NEUER 
BEFORE THIS TYME IMPRINTED, ENTREATING OP THE 

LIFE AND REPENTAUNCE OF 
MARIE MAGDALENE: 

NOT ONLY 

GODLIE, LEARNED AND FRUITEFULL, BUT ALSO WELL FURNISHED WITH PLEAS- 
AUNT MYRTH AND PASTIME, VERY DELECTABLE FOR THOSE 
WHICH SHALL HEARE OR READE THE SAME. 
MADE BY THE LEARNED CLARKE 

LEWIS WAGER. 



THE NAMES OF THE PLAYERS. 

Infidelitie, the Vice. The La we. 

Marie Magdalene. Knowledge of sinne. 

Pride of life. Christ Jesus. 

Cupiditie. Fayth. 

Carnall Concupiscence. Repentaunce. 

Simon the Pharisie. Justification. 

Malicious Judgement. Loue. 

Foure may easely play this Enterlude. 



Imprinted at London, by IOHN CHARLEWOOD, 
dwelling in Barbican, at the signe of the halfe Eagle and the Key. 

Anno 1567. 



THE PROLOGUE 

Nulla tarn modesta f elicit as est 
Quad malignantis denies vitare possit 

No state of man, be it neuer so modest, 

Neuer so unrebukeable and blamelesse, 
No person, be he neuer so good and honest, 
Can escape at any season now harmelesse; 
But the wicked teethe of suche as be shamelesse 
Are ready most maliciously him to byte; 
Like as Valerius in his fourth booke doth write. 

We and other persons haue exercised 

This comely and good facultie a long season, 
Which of some haue bene spitefully despised; 
Wherefore I thinke they can alleage no reason. 
Where affect ruleth, there good iudgement is geason. 
They neuer learned the verse of Horace doubtles, 
"Nee tua laudabis studia, aut aliena reprehendes." 

Thou shalt neither praise thyne owne industrie, 

Nor yet the labour of other men reprehend; 
The one proceedeth of a proude arrogancie, 

And the other from enuie, which doth discommend 
All thyngs that vertuous persons doe intend. 
For euill will neuer said well, they do say, 
And worse tungs were neuer heard before this day. 

I maruell why they should detract our facultie: 
We haue ridden and gone many sundry waies; 

Yea, we have used this feate at the universitie; 
Yet neither wise nor learned would it dispraise: 

3 



4 An Enterlude of the Kepentaunce 

But it hath ben perceiued euer before our dayes 
That foles loue nothing worse than foles to be called! 
30 A horse will kick if you touch where he is galled! 

Doth not our facultie learnedly extoll vertue ? 

Doth it not teache God to be praised aboue all things ? 
What facultie doth vice more earnestly subdue? 
Doth it not teache true obedience to the kynge? 
What godly sentences to the mynde doth it brynge? 
I saie, there was neuer thyng inuented 
More worthe for man's solace to be frequented. 

Hipocrites that wold not haue their fautes reueled 
Imagine slaunder our facultie to let; 
40 Faine wold they haue their wickedness still concealed; 
Therefore maliciously against us they be set, 
O (say they) muche money they doe get. 

Truely, I say, whether you geue halfpence or pence, 
Your gayne shalbe double, before you depart hence. 

Is wisedom no more worth than a peny, trow you? 
Scripture calleth the price thereof incomparable. 
Here may you learne godly Sapience now, 
Which to body and soule shall be profitable. 
To no person truly we couet to be chargeable, 
50 For we shall thinke to have sufficient recompence, 

If ye take in good worth our simple diligence. 

In this matter whiche we are about to recite, 

The ignorant may learne what is true beleue, 
Whereof the Apostles of Christ do largely write, 
Whose instructions here to you we will geve. 
Here an example of penance the heart to grieue 
May be learned, a loue which from Faith doth 

spring; 
Authoritie of Scripture for the same we will bring. 



of Marie Magdalene 



Of the Gospell we shall rehearse a fruictfull story, 
60 Written in the .vii. of Luke with wordes playne, — 
The story of a woman that was right sory, 

For that she had spent her life in sinne vile and vain. 
By Christes preaching she was conuerted agayn; 
To be truly penitent by hir fruictes she declared, 
And to shew hir self a sinner she neuer spared. 

Her name was called Mary of Magdalene, 
So named of the title of her possession. 
Out of hir Christ reiected .vii. spirites vnclean, 
As Mark and Luke make open profession. 
70 Doctours of high learnyng, witte, and discretion, 
Of hir diuers and many sentences doe write, 
Whiche in this matter we intende now to recite. 

Of the place aforesaid, with the circumstance, 

Onely in this matter (God willing) we will treate; 
Where we will shewe that greate was hir repentance, 
And that hir loue towards Christ was also as great. 
Hir sinne did not hir conscience so greuously freate, 
But that Faith erected hir heart again to beleue 
That God for Christ's sake wold all hir sins forgeue. 

80 We desire no man in this poynt to be offended 

In that vertues with vice we shall here introduce, 
For in men and women they haue depended: 

And therefore figuratiuely to speake, it is the use. 
I trust that all wise men will accept our excuse. 
Of the Preface for this season here I make an ende ; 
In godly myrth to spend the tyme we doe intende. 

The ende of the Preface. 



6 An Enteklude of the Repentaunce 

Here entreth Infidelitie, the vice. 
Infidelitie. 

With heigh down down and downe a down a, 
Saluator mundi Domine, Kyrieleyson, 

Ite, Missa est, With pipe vp Alleluya. 

Sed libera nos a malo, and so let vs be at one. 

Then euery man brought in his owne dishe, 
Lord God, we had wonderfull good fare, 

I warrant you there was plentie of fleshe and fishe, 
Go to, I beshrew your heart and if you spare. 

A god's name I was set vp at the hye deace ; 
10 Come up, syr, sayd euery body vnto me: 
Like an honest man I had the fyrst meace; 
Glad was he that might my proper person see. 

When we had dined, euery man to horsebacke, 

And so vp to the mount of Caluarie. 
I trow you neuer heard of suche a knacke; 

Muche woe had some of vs to scape the pillorie. 

But when we came to hye Jerusalem, 

Who then but I, maister Infidelitie? 
Mary, I was not so called among them; 
20 No, I haue a name more nigher the veritie. 

In Jurie, Moysaicall Justice is my name. 

I would haue them iustified by the lawe. 
It is playne infidelitie to beleue the same ; 

What then? from the faithe I doe them withdraw. 

There is one come into the countrey of late, 

Called Christ, the sonne of God, the Jewes Messias: 

Of the kyngdome of God he begynneth to prate; 
But he shall neuer bryng his purpose to passe. 



of Marie Magdalene 



No, I, Infidelitie, stick so much in the Jewes' harts, 
30 That his doctrine and wonders they wyl not beleue; 
I warant that the chiefe rulers in these partes 
Will deuise somewhat his body to mischeue. 

Infidelitie, no? beware of me, Infidelitie! 

Like as faith is the roote of all goodnesse, 
So am I the head of all iniquitie, 

The well and spryng of all wickednesse. 

Mary, syr, yet I conuey my matters cleane; 

Like as I haue a visour of vertue, 
So my impes, whiche vnto my person do leane, 
40 The visour of honestie doth endue ; 

As these: Pride I use to call cleanlynesse, 
Enuie I colour with the face of prudence, 

Wrathe putteth on the coate of manlynesse, 
Couetise is profite in every man's sentence; 

Slouth or idlenesse I paint out with quiete, 
Gluttonie or excesse I name honest chere, 

Lechery, vsed for many men's diete, 

I set on with the face of loue, both farre and nere. 

How saie you to Infidelitie once agayne? 
50 Infidelitie all men's heartes doe occupie; 

Infidelitie now aboue true Faith doth remayne, 
And shall do to the worldes ende, I think verily. 

Yea, that same Messias doth many things, 
Yet I will so occupy the rulers' myndes, 

Bothe of byshops, phariseys, elders, and kyngs, 
That fewe or none of them shalbe his frendes. 

Here entreth Mary Magdalene, triflyng with her garmentes. 



8 An Enterlude of the Repentaunce 

Mar ye Magdalene. 

I beshrew his heart; naughtye, folishe knaue, 
The most bungarliest tailers in this countrie, — 

That be in the worlde, I thinke ; so God me saue. 
60 Not a garment can they make for my degree. 

Haue you euer sene an ouerbody thus sytte? 

Nowe a mischief on his dronken knaues eare! 
The knaues drynke till they haue lost theyr wytte, 

And then they marre vtterly a body's geare. 

I had liefer than .xx. shillings, by this light, 

That I had him here now in my fume and heate. 

What! I am ashamed to come in any man's sight. 
Thinke you in the waste I am so great? 

Nay, by gis, twentie shillings I dare holde, 
70 That there is not a gentlewoman in this land, 
More propre than I in the waste, I dare be bolde. 
They be my garmentes that so bungarly do stand. 

Beshrew his heart once agayn, with all my hart! 

Is this geare no better than to cast away? 
Let hym trust to it, I will make him to smart. 

For marryng of my geare he shall surely pay. 

Infidelitie. 

God forbyd, mistresse Mary, and you so tender and 
yong! 
For marryng of your geare, he is greatly to blame. 
Mary. 

What haue you to do ? holde your bablyng tong ; 
80 Haue you any thyng to doe with the same? 

Infidelitie. 

These vnhappy tailors, I trowe, be acurst ; 

Most commonly when they make Gentle women's geare 



of Marie Magdalene 9 

In the myddes they set the piece that is worst. 
Yea, that is the fashion of them euery where. 

The worst piece is in the mydst of your garment, 

And it is pieced into it so vnhappily, 
That by my trouthe it is past amendement; 
Meddle with it, and you spyll it vtterly. 
Mary. 

Speake you in ernest, or, I pray you, do you mock? 
90 Trow you that my garment can not be amended? 

Inftdeliiie. 

Mock? I know that you come of a worshipful flock. 
He that mocketh you ought to be reprehended. 

Of tayler's craft, I tell you I haue some skill, 

And if I shold medle with that pece that is in the 
midst, 

I should make it worse, or at least as yll: 

Therefore to let it alone as it is, I judge it best. 

Naught it is, and so you may weare it oute ; 
Though it be new, it will be soone worne. 
Mary. 

It were almose to hang suche a foolishe loute. 
100 All they that see me now will laugh me to scorne. 

No gentlewoman is ordred in this wyse. 

My maydens, on the other side, are such sluts, 
That if I should not for myne owne clothes deuise, 

Within a while they would not be worth a couple 

of nuts. 
Infidelitie. 

Of my trouth it wer pitie in myne opinion 

But that your geare should be well trimmed, 
For you are well fauoured, and a pretie mynion, 

Feate, cleane made, wel compact, and aptly lymmed. 



10 An Enterlude of the Repentaunce 

In Jerusalem there is not, I daresay, 
110 A sweter countenance, nor a more louyng face, 
Freshe and flourishyng as the floures in May; 

I haue not sene a gentlewoman of a more goodly grace. 

Your parents, I know, were very honorable, 

Whiche haue left you worshipf ully to lyue here ; 

And certainly I judge it very commendable, 
That with your owne you can make good chere. 

Mary. 

I thanke you for good worde, gentle friend, 
And forasmuch as you did know my parentes, 

I can no lesse doe than loue you with all my mynd, 
120 Redy to do you pleasure at your commandementes. 

Infidelitie. 

Verba puellarum foliis leuiora caducis, — 
The promise of maidens, the Poet doth say, 

Be as stable as a weake leafe in the wynde; 
Like as a small blast bloweth a feather away, 

So a faire word truely chaungeth a maiden's mynd. 

Forsothe, I thanke you, O louyng worme. Grood lord, 
Yea, I knew your father's state and condition; 

The nobilitie of Jurie can beare me record, 

That he was a man of a worshipfull disposition. 

130 Iwis, mystresse Marie, I had you in myne armes 

Before you were .iii. yeares of age. Without doubt 
I preserued you many tymes from sore harmes, 

Which in your childehode your enimies went about. 

A gentlewoman of noble byrth, as I doe thinke, 
Should have seruants alwais at her cofnmandement. 

You are able to geue to many both meate and drinke, 
Yea honest wages, and also necessary raiment. 



of Marie Magdalene 11 

Mary. 

I perceiue right well that you owe me good will, 

Tendryng my worshipfull state and dignitie: 
140 You see that I am yong and can little skill 

To prouide for myne own honor and vtilitie. 

Wherfore I pray you in all thyngs counsell to haue, 
After what sort I may leade a pleasant life here; 

And looke what it pleaseth you of me to craue, 
I will geue it you gladly, as it shall appere. 

Infidelitie. 

Say you so, Mistresse Mary? wil you put me in trust? 

In faith I will tell you, you cannot trust a wiser. 
You shall liue pleasantly, euen at your heart's lust, 

If you make me your counseller and deuiser. 

150 Remember that you are yong and full of dalliance, 
Lusty, couragious, fayre, beautifull and wise. 
I will haue you to attempt all kyndes of pastance, 
Usyng all pleasure at your owne heartes deuise. 

Do you thinke that it is not more than madnesse, 
The lusty and pleasant life of a man's youth 

Miserably to pass away in study and sadnesse? 
It is extreme foly, mistresse Mary, for a truth. 

Be ye mery, and put away all fantasies. 

One thyng is this, you shal neuer be yonger in dede. 
160 Your bodily pleasure I would have you to exercise. 
Sure you are of wordly substance neuer to nede. 

Mary. 

Certainly my parents brought me vp in chyldhod 

In vertuous qualities and godly litterature, 
And also they bestowed vpon me muche good, 

To haue me nourtred in noble ornature. 



12 An Enteelude of the Repentaunce 

But euermore they were vnto me very tender, 

They would not suffer the wynde on me to blowe, 

My requests they would always to me render, 

Wherby I knew the good will that to me they did owe. 

170 At their departing their goodes they distributed 

Among vs their children, whom they did well loue. 
But me as their dearlyng they most reputed, 

And gaue me the greatest part, as it did behoue. 

InfidelUie. 

Puellae pestis, indulgentia parenhim. 

Of parentes the tender and carnall sufferance, 

Is to yong maidens a very pestilence. 
It is a provocation and furtherance 

Unto all lust and fleshly concupiscence. 

O mistress Mary, your parentes dyd see 
180 That you were beautifull and well favoured: 
They did right well, as it semeth me, 
That so worshipfully they haue you furthered. 

As I vnderstand, you haue in your possession 

The whole castel of Magdalene, with the purtena??ce, 

Which you may rule at your discretion, 
And obtain thereby riches in abundance. 

O, what wordly pleasure can you want? 

What commodities haue you of your owne! 
About Jerusalem is not suche a plant, 
190 As to me and many other is well knowen; 

It were decent, I saye, to vse the fruition 

Of suche richesse as is left you here. 
You neuer heard in any erudition 

But that one with his own should make good cherc. 



of Marie Magdalene 13 

Mary. 

By my trouth so would I, if I perfectly knew 

Which way I should good chere makyng begyn. 
A lusty disposition from me doth ensue; 

But without councell I am not worth a pyn. 

Infidelitie. 

Councell? in you shall want no councell in dede; 
200 I know where a certayne company is, 

Whiche can geve suche councell in tyme of nede, 
That you folowyng them can neuer spede amys, 

Mary. 

Nowe I pray you helpe me to that company, 

And looke, what I am able to do for your pleasure, 
You shall haue it, I promise you verily, 

Yea, whether it be landes, golde, or treasure. 

Infidelitie. 

The truthe is so, they whom nowe I speake of, 
Are persons of great honor and nobilitie, 

Felowes that loue neither to dally nor scoffe, 
210 But at once will tell you the veritie. 

Mary. 

Men of honour, say you? tell me, I you desire, 

Can you cause them, trowe you, shortly to be here? 
I will goe and prouide some other attire, 

That accordyng to my byrthe I may appear. 

Infidelitie. 

Byrth? faithe of my body, you are well arayde; 

I warrant you with these clothes they wil be content. 
They had liefer haue you naked, be not afrayde, 

Then with your best holy day garment. 



14: An Enteblude of the Repentauxce 

Mary. 

You are a mery man in dede ; you are a wanton ; 
220 I will go and return agayne by and by; 

As I am. I would with all my heart be known, 
So that I might be plesent to euery man's eye. 

InfideliUe. 

I pray you heartily that I may be so bold 

To have a kisse or two before you doe depart. 

Mary. 

If a kisse were worth a hundred pound of gold. 

You should haue it euen with my very heart. [Exit 

Infidel it ie. 

I thank you. Mistress Mary, by my maydenhood; — 

Lord what a pleasant kysse was this of you! 
Take her with you! I warant you will neuer be good. 

230 She is geuen to it. I make God auow. 

And I trow I shall helpe to set her forward. 

Shortly my ofspryng and I shall her so dresse, 
That neither law nor prophets she shall regard; 

No, though the sonne of God to her them expresse. 

Infidelitie is my name, you know in dede, 
Properly I am called the Serpent's sede. 
Loke. in whose heart my father Sathan doth me sow, 
There must all iniquitie and vice nedes growe. 
The conscience where I dwell is a receptacle 
24:0 For all the diuels in hell to haue their habitacle. 
You shall see, that Marie's heart within short space 
For the diuell hym self shall be a dwellyng place. 
I will so dresse her that there shall not be a worse. 
To her the diuell at pleasure shall haue his recourse. 
I will go and prepare for her such a company, 
As shall poison her with all kyndes of villanie. 



of Marie Magdalene 15 

Here entreth Pride of Lyfe, Cupiditie, and Carnall Concupiscence. 

Pride. 

Whether arte thou goyng nowe, Infidelitie ? 

Infidelitie. 

Pride of Life, now welcom, the spryng of iniquitie! 

pride of life, thou neuer vsest to go alone ; 

250 Geue me your handes, also, I pray you, one by one. 
Welcome, pride of lyfe, with my whole heart and mynde, 
And thou art welcome, cupiditie, myne owne friend: 
What, mynikin carnall concupiscence, 
Thou art welcome heartily, by my conscience. 

Pride. 

To see thee mery, Infidelities, I am right glad. 

Cupiditi. 

When Infidelitie is in health, I cannot be sad. 

Carnall Concupiscence. 

Infidelite? O Infidelitie, myne owne infidelitie, 

1 am glad to see thee mery now for a suretie. 
I marvell what thou dost in this place alone; 

260 I thought that out of Jurie thou hadst ben gone. 

Infidelitie. 

Out of Jurie? no, carnall lust, to thee I may tell 
That with the chief Princes now I do dwell: 
The bishops, priestes and pharisies do me so retayne, 
That the true sense of the lawe they do disdayne. 

Pride of Life. 

In faith, there is some knauery in mynde, 
That here by thy selfe alone we doe thee find. 

Cupiditi. 

Infidelitie in our father's cause is occupied, 
As within a while it shall be verified. 



16 An Enteklude of the Repentaunce 

Infidelitie. 

Am I? Ye would say so if ye knew all; 
270 I was goyng forth ye to call. 

Know you not a wenche called Mary Magdalene? 

Pride. 

Do I know hir? she is a prety wenche and a cleane. 

Since she had discretion hir haue I knowne; 

Mary Magdalen (quod he) ; in dede she is myne own. 

It is as proude a litle gyrle, truely I thinke, 

As euer men sawe in this world eate or drinke. 

Cupiditi. 

And somwhat to do with hir now and then I haue: 
I allure hir for hir own profit always to saue. 
I have dressed hir so well, truely I beleue, 

280 That alredy for God's sake nothyng she will geue. 

Carnall Concu. 

For my part in her I haue kindled such a fyre, 
That she beginneth to burn in carnall desyre. 

Infidelitie. 

Tushe, as yet you haue but hir mynde moued, 

Whom she may forsake if she be reproued: 

But I would haue hir cleaue vnto you so fast, 

That she shall not forsake you while her life doth last. 

Pride. 

If thou be once rooted with the hart, 

Then maist thou make an entrance by thy craft and art 

So that we may come into hir at pleasure, 

290 Fillyng her with wickednesse beyond all measure. 
In vs foure without faile be contained 
As many vices as euer in this world raigned. 
Now if we by thy meanes may in her remain, 
She shall be sure all kyndes of vice to contain. 



of Marie Magdalene 17 

Car. con. 

Within my selfe you know that I contain a sort, 
Whiche by name before you here I wil report. 
My name is carnall concupiscence or desyre, 
Which all the pleasures of the fleshe doth require. 
First, the fleshe to nourishe with drinke and meate, 

300 Without abstinence like a beast alway to eate ; 
To quaffe and drinke when there is no necessitie, 
Joying in excesse, bealy chere, and ebrietie. 
I contain in my selfe all kynd of lecherie, 
Fornication, whoredom, and wicked adulterie, 
Rape, incest, sacrilege, softnesse, and bestialitie, 
Blyndnesse of mynde, with every such qualitie, 
Inconstancie, headinesse, and inconsideration, 
After the heartes poyson and filthy communication; 
So then to the hate of God I do them bryng, 

310 Causyng a loue in himself inordinatly to spryng. 
These and suche like I containe in my person. 
Thus you see that carnall lust goeth neuer alone. 

Infidelitie. 

Thou hast reckned an abhominable rable ; 

Where thou dwellest, the deuyll may haue a stable. 

Cupiditi. 

With thee I may boldly compare, I trow, 
For as many vices in me as in thee do grow. 
You know that my name is called Cupiditie, 
Whom Scripture calleth the roote of all iniquitie ; 
Infidelitie indeed is the seede of all syn, 
320 But cupiditie openeth the gate and letteth hym in: 
I conteyne theft, deceate in sellyng and bying, 
Periurie, Rapine, dissimulation, and lying, 
Hardinesse of heart, otherwise called inhumanitie, 
Inquietnesse of mynde, falshode and vanitie. 



18 An Enterlude of the Repentauxce 

In me is all vengeance, enuie, rankor and yre, 
Murder, Warre-, treason and gredie desyre. 
I conteyne the wicked vices of vsurie, 
Dice and card playing, with all kinds of iniurie. 
What mischief was there euer yet, or sinne, 
330 But that cupiditie dyd it first of all begynne ? 

Infidelitie. 

There cannot be a more fylthy place in hell 
Than that is where as cupiditie doth dwell. 

Cupiditi. 

Yea, there is impietie, the contempt of God's lawe; 
His worde is no more regarded than a vile strawe. 

Pride of Lyfe. 

You contayne vices very wicked in dede, 

But how wicked is he from whom al syn doth procede ? 

The beginning of syn, which doth maw from God deuide, 

Scripture calleth it nothyng els but pride. 

For I my selfe not onely conteyne you three, 

340 But all vices in you, and that in euery degree : 
Pride despiseth God, and committeth idolatrie. 
To God and man Pride is a very aduersarie. 
I am full of boastyng, arrogancie, and vainglorie, 
Enuious, and of all other men's work right sory: 
Pride causeth obstinacie and disobedience, 
Yea, it engendreth idlenesse and negligence. 
The truth of God's prophets through tira/zts of pride 
Hath euer vnto this day ben cast asyde : 
The men of God pride hath spitefully reputed, 

350 And with tirants alway the same persecuted. 
Pride would neuer suffer any vertue to raigne, 
But oppressed it with great malice and disdaine. 
In a short summe and few wordes you shall know all : 



of Marie Magdalene 19 

Pride caused Lucifer from heauen to hell to fall. 
Yea, pride lost mankynd and did him so infect, 
That God from his fauour did him away reiect. 
Where as pride is, a token it is euident, 
That all other vices be euen there resident. 

Infldelitie. 

Where as you and all your offspryng doth dwell, 

360 There is a place for all the diuels in hell: 

And playne it is, where as is suche fylthy sinne, 
There euen in this worlde their hell doth begynne. 
By such time as with vs Mary be furnished, 
With the deuill him self she shall be replenished. 

Pride. 

In our tragedie we may not vse our owne names, 
For that would turne to al our rebukes and shames. 

Infldelitie. 

Pride, with all thy abhominable store, 

At this tyme must be called Nobilitie and honor. 

Cupiditie. 

Very well, for these women that be vicious 
370 Are alwais high mynded and ambicious. 

Concupiscence. 

Neuer woman that could play a harlot's part, 
Was either humble, or yet meke in hart. 

Infldelitie. 

Yea and the same loued alway cupiditie, 
Therfore thy name shall be called Utilitie. 

Pryde. 

For hym a better name you could not expresse, 
For yll disposed women are always mercylesse. 



20 An Enteklude of the Repentaunce 

Car. concupiscence. 

They are alwais scraping, clawing, and gathering, 
To maintaine their liues in wickednesse and synne. 

Infidelitie. 

Carnall concupiscence shalbe called pleasure, 
380 And that pretie Marie loueth beyond all measure. 

Pride. 

Infidelitie may not be called infidelitie. 

Infidelitie. 

No, we will work with a little more austeritie. 

Infidelitie for diuers respectes hath names diuers, 

Of the which some of them to you I purpose to reherse. 

With bishops, priests, scribes, seniors and pharisies, 

And with as many as be of the Jewes' degrees, 

I am called Legall Justice commonly: 

For why, by the lawe them selues they do iustifie. 

It is playne Infidelitie so to beleue: 

390 Therfore there suche a name to my self I do geue. 
I haue a garment correspondent to that name, 
By the whiche I walke among them without blame. 
With Publicans and sinners of a carnall pretence, 
I am sometime called counsel, and sometime Prudence. 
I cause them the wisedom of God to despise, 
And for the fleshe and the worlde wittily to deuise. 
Prudence before Marie my name I will call, 
Which to my suggestions will cause hir to fall: 
A vesture I haue here to this garment correspondent ; 

400 Lo, here it is, a gowne, I trowe, conuenient. 

Pride. 

For our honor I pray thee heartily do it weare. 



of Marie Magdalene 21 

Infidelitie. 

Mary did talke with me before in this geare, 

But bicause she shall the sooner to me apply, 

I will dresse me in these garmentes euen by and by. 

[Put on a gown and a cap. 

How thynke you by me now in this aray? 
Mary loueth them, I tell you, that vse to go gay. 

Cupiditi. 

Then hadst thou nede to mend thy folysh countenance, 
For thou lookest like one that hath lost his remembrance. 

Car. concupiscence. 

With the one eye ouermuch thou vsest to winke; 

410 That thou meanest som fraude therby they wyl think. 
He that loketh with one eie, and winketh with an other, 
I would not trust (say they) if he were my brother. 

Infidelitie. 

Lyke obstinate Friers I temper my looke, 

Which had one eie on a wench, and an other on a boke. — 

Passion of God, behold, yonder commeth Marie. 

See that in your tales none from other do varie. 

Pride. 

It is a pretie wenche, that it is in dede; 

Muche to intreate her, I thinke we shall not nede. 

Cupiditi. 

No, for I thinke she is yll inough of hir selfe, 
420 She seemeth to be a proude little elfe. 

Car. concupiscence. 

I pray you behold how she trimmeth her geare! 
She would haue all well about her euery where. 



22 An Enterlude of the Repextauxce 

Mary. 

Maidens (quod she) ! there is no gentle woman, I wene, 
So accumbred as I am; for such were neuer sene: 
Fie on them! in good faith they are to badde; 
They would make some gentlewoman stark madde. 
Like as I put of my geare so I do it fynde; 
And I can not tel how oft I haue told them my mynd; 
By the faith of my body, if they do not amende, 
430 To lay them on the bones surely I do intend. 

Infidelitie. 

Maxima qucequce domus, semis est plena superbis, — 

Every great house, as the Poet doth say, 

Is full of naughtie seruantes both night and day. 

Mary. 

You say truth, sir, in dede. What, old acquaintance ! 
Now forsoth you were out of my remembrance: 
You haue changed your aray since I was here ; 
I am glad to see you mery and of good chere. 

Infidelitie. 

And I of yours, mistresse Mary, with hart and mynd! 

It is a ioy to see a gentlewoman so louyng and kynd. 
440 Shall I be so bold to kisse you at our metyng? 

Mary. 

What else ? it is an honest maner of greetyng. 

Infidelitie. 

Pleaseth it you to byd these gentlemen welcome ? 

Mary. 

Yea, forsoth, are they heartily, all and some. 
I will kysse you all for this gentleman's sake, 
He is a friend of myne, as I do hym take. 



of Marie Magdalene 23 

Pride. 

He is in dede, you may be sure, mistresse Mary ; 
There is no man lyuyng can say the contrary. 

Cupiditi. 

He hath ben diligente to seke vs together, 

And for your sake he hath caused vs to come hither. 

Car. concupiscence. 

450 I dare say thus much, that he is your friende, 

For he loueth you with his whole heart and mynde. 
He hath ben diligent about your cause, 
As it had bene his owne, and would neuer pause 
Till he had performed his desired request. 

Mary. 

Which I am able to say is very honest. 
A[h] gentle friend, at so little acquaintance, 
Will you looke so much vnto my furtherance? 
It seemeth then if by me you had ben benefited, 
You would haue my kyndnesse gently requited. 

Infidelitie. 

460 Quo magis tegitur, magis cestuat ignis, — 
The more closely you kepe fyre, no doubt, 
The more feruent it is when it breaketh out. 

Mary. 

Wei friend, I know what you meane by that verse. 
What I wil do for you at this tyme I wil not reherse. 
But in one thyng truly I am muche to blame, 
That all this tyme I haue not inquired your name. 

Infidelitie. 

Swete mistresse Mary, I am called Prudence, 

Or els counsell, full of wisedome and science; 

Here vnto you, honorable Honor I haue brought, 
470 A person alway to be in your mynde and thought; 

And this person is named Utilitie, 



24 An Enterlude of the Repentaunce 

Very profitable for your commoditie ; 
Pleasure is the name of this Mynion, 
Convenient for you, forsothe, in myne opinion. 

Mary. 

Prudence, Honor, Utilitie, and Pleasure, 
Oh, who would desyre in this world more treasure? 
Gramercy, heart of gold, for your great payne, 
Truly of necessitie I must kisse you once agayne. 

Infidelitie. 

Will you so? that is the thyng that haue I wold; 
480 Euery kisse to me is worth a crowne of golde. 

Pride. 

Leaue kissyng, and treate we of matters more ernest. 

Let vs reason of thyngs concerning your request. 

Honor is my name, a qualitie for you requisite; 

Or rather of honor I am an appetite : 

On the which must be all your meditation, 

With the heart's courage and myndes eleuation: 

I tell you this desyre must be euer next your hart. 

Infidelitie. 

Nay, hoa there, backare, you must stand apart! 
You loue me best, I trow, mystresse Mary. 

Mary. 

490 For a hundred pound I would not say the contrary; 
And in token, Prudence, that I loue you best, 
Here I ioyn you next vnto my heart and breasts 

Cupiditi. 

If ye embrace one, you must all embrace; 
For our vse is to dwell all in one place. 

Concupiscence. 

Tushe, from our purpose alway we do digresse; 
Let euery one of vs his qualities expresse. 



of Marie Magdalene 25 

Infidelitie. 

Agreed! Mistresse Mary, heare you my counsell: 

First, all thought from your heart you must expell. 

Trouble not your selfe with any fantasies; 
500 Neuer attend you to the lawe nor prophecies. 

They were inuented to make fooles afrayd; 

Heare them not, for they will make you dismayd. 

God ? tushe, when was God to any man sene ? 

I had not bene now aliue, if any God had bene. 

Pride. 

Homo homini Deus. 

Man is God to man; this matter is playne, 

And beleue you that none other God doth raigne. 

Cupiditi. 

Man is the begynnyng of his owne operation; 

Ergo then of none other god's creation. 
510 Man is his owne God: therfore with vtilitie 

Let hym labour here to lyve in felictie. 

Concupiscence. 

Of many ladies I am certaine you haue hard, 
Which the people as goddesses dyd regard: 
And why? This was the cause truly in my iudgment: 
They had all pleasure here at theyr commaundement. 
So that they liued in ioy, wealth and prosperitie, 
Usyng all pleasures for their owne commoditie. 

Infidelitie. 

To be a goddesse your selfe truely you must beleue, 
And that you may be so, your mind therto you must geue. 

520 All other gods beside your selfe you must despise, 
And set at nought their Scripture in any wise. 

Pride. 

How say you, Mistresse Mary, do we not gree all in one ? 



26 An Enterlude of the Repentaunce 

Inftdelitie. 

Surely, Mistresse Mary, we will make you a Godesse 
anone. 
Mary. 

You please me excedingly well, verily; 

Persons you are of great witte and policie. 

Pride. 

You must be proude, loftie, and of hye mynde, 
Despise the poore, as wretches of another kynde: 
Your countenance is not ladylike inough yet. 
I see wel that we had nede to teache you more wit. 

530 Let your eies roll in your head, declaryng your pride; 
After this sort you must cast your eies aside. 

Mary. 

How think you by this maner of countenance? 

Pride. 

Conuenient for such as be not of your acquaintance! 

Cupiditie. 

I doubt not but she will do right well hir part, 
By that tyme that all we be fast within hir hart. 

Carnall concu. 

Marke the garmentes of other in any wise, 

And be you sure of one of the newest guise. 

Your haire, me thynke, is as yelow as any gold; 

Upon your face layd about haue it I wold. 
540 Sometime on your forehead, the breadth of an hand; 

Sometime let your attire vpon your crowne stand, 

That all your haire for the most part may be in sight ; 

To many a man a fayre haire is a great delight. 

Infidelitie. 

In sommer time now and then to kepe away flies, 
Let some of that f aire haire hang in your eies : 



of Marie Magdalene 27 

With a hotte nedle you shall learne it to crispe, 
That it may curie together in maner like a wispe. 

Mary. 

By my trouth you are a merrie gentleman. 
I will follow your counsell as much as I can. 

Pride. 

550 By your eares somtimes with pre tie tusks and toyes 
You shall folde your haire, like Tomboyes. 
It becommeth a yong gentlewoman, be ye sure, 
And yong men vnto your loue it will allure. 

Cupiditie. 

If the colour of your haire beginneth for to fade, 
A craft you must haue, that yellow it may be made ; 
With some Goldsmyth you may your selfe acquaint, 
Of whom you may haue water your haire for to paint. 

Concupiscence. 

Besydes Goldsmythes water there is other geare, 
Very good also to colour agayne the heare; 

560 Yea, if you were not beautifull in your vysage, 

A painter could make you to apere with a lusty courage. 

And though you were as aged as any creature, 

A Painter on your face would set such an ornature, 

That you should seeme yong and very faire, 

And like one whose beautie doth neuer dispaire. 

Infide. 

Mistresse Mary, had you neuer the smal pox in your 
youth? 
Pryde. 

You are a mad fellow, Prudence, of a truth. 

Marie. 

I pray you, Master Prudence, wherfore ask you that? 



28 An Enterlude of the Kepentaunce 

Pride. 

It is like that in you he hath spied somewhat. 

Car. con. 

570 Alas, good gentlewoman, she blushes like coles. 

Infidelitie. 

In dede about here nose there be little prety holes; 
Therefore I thynk that she hath had the pockes. 
I meane good faith, without any gaudes or mockes. 

Mary. 

If there be any fautes in my face verily, 
For money I trust shortly to have remedy. 

Pride. 

Mistresse Mary, there is not a fayrer in this town. 

Infideli. 

Yea, by saint Anne, she is louely in color, but brown. 

Car. concupiscence. 

If she be not content with that natiue colour, 
A painter will put on one of more honour. 

Infidelitie. 

580 I have known painters that haue made old crones 
To appeare as pleasant as little prety yong Jones. 

Pride. 

Let vs returne agayne to our ornamentes: 

I would haue you pleasant alway in your garments. 

Upon your forhead you must weare a bon grace, 

Which like a penthouse must com f arre ouer your face ; 

And an other from your nose vnto your throte, 

Of veluet at the least ; without spot or moate. 

Your garments must be so worne alway 

That your white pappes may be seene if you may. 



of Marie Magdalene 29 

Cupiditi. 

590 If yong gentlemen may see your white skin. 

It will allure them to loue, and soone bryng them in. 

Concupiscence. 

Both damsels and wiues vse many such feates. 
I know them that will lay out their faire teates, 
Purposely men to allure vnto their loue; 
For it is a thyng that doth the heart greatly moue. 
At such sights of women I haue known men in dede, 
That with talking and beholding their noses wil blede, 
Through great corage moued by such goodly sights, 
Labouring the matter further with all their myghts. 

Mary. 

600 Your wordes do not onely prouoke my desire, 
But in pleasure they set my heart on fyre. 

Infideli. 

Sometimes for your pleasure you may wear a past, 
But aboue all thyngs gyrd your self in the waste; 
Upon your ouerbody you may nothyng els weare, 
But an vnlined garment without any other geare. 
Let your body be pent and togither strained, 
As hard as may be, though therby you be pained. 

Pride. 

Use will make the thyng easy, there is no doubt. 

Cupiditi. 

Yea, pardie, gentlewomen vse it now all about. 

Infidelitie. 

610 Your nether garme?zts must go by gymmes and ioynts; 
Aboue your buttocks thei must be tied on with points. 
Some women a doublet of fyne lynnen vse to weare, 
Unto the which they tye theyr other nether geare. 



30 An Enterlude of the Repentaunce 

With wiers and houpes your garments must be made; 
Pleasure, your mynion, shall shew you in what trade. 

Concupiscence. 

In the wast I will haue ye as small as a wand; 

Yea, so smal, that a man may span you with his hand. 

Infidelitie. 

It skilleth not though in the buttocks you be great. 

Car. con. 

No, for there she is like many tymes to be beate. 

Marie. 

620 Well, wantons, well, are ye not ashamed? 

Pryde. 

In dede, Mistresse, they are worthy to be blamed. 
You must reioyce in your richesse and good, 
And set muche by your kynrede and noble blood: 
Boast of them, and when of them you do talke, 
Of their commendations let your tong evermore walk. 
Daily thus — "my lord, my father," or "mi lady, my 
mother," 
"My lorde, my vncle," and "my maister, my brother." 

Mary. 

I promise you I come of a stock right honorable, 
Therfore my talk of them can not be to commendable. 

Infidelitie. 

630 It is a stock (they say) right honorable and good, 

That hath neither thefe nor whore in their blood. 

No more words: how say you, Mistresse, here by 
pleasure ? 
Mary. 

Forsoth, swete heart, I loue him beyond al measure. 



of Marie Magdalene 31 

i 

Infideli. 

Body of god, for this al this while haue I wrought? 
By your smirking loke ofttimes on him, so I thought. 
What, do you loue hym better than you loue me? 

Mary. 

Which of you I should loue best, truly I cannot se. 

Infidelitie. 

This is a true prouerbe, and no fained fable, 

Few women's words be honest, constant, and stable. 

Concupiscence. 

640 Truly, ~M.istresse Mary, if you loue me, there is nothing 
lost; 
Loue, they say, ieopardeth all, and spareth for no cost. 
Voluptas autem est sola quae nos vocet ad se, 
Et aliciat suapte natura, — 
Pleasure, sayth one man, of his owne nature, 
Allecteth to hym euery humayn creature: 
Now what person soeuer doth pleasure hate, 
As a beast is to be abiected both early and late. 
Let me haue a worde or two in youre eare. 
How say you by that? like you not that pretie geare? 

Mary. 

650 Ha, ha, ha, you are a fond body, pleasure, verily. 

Infidelitie. 

Doth he not moue you to matrimonie? 

Take hede that he bryng you not to suche dotage, 

For many incommodities truely be in mariage. 

Cupiditi. 

Semper habente lites, altema.que iurgia lectus, 
In quo nupta iacet minimum dormitur in illo, — 
The bedde wherein lieth any married wife 



32 An Enterlude of the Repentaunce 

Is neuer without chidyng, braulyng, and strife; 
That woman shall neuer sleape in quiete, 
Which is maried contrary to hir diete. 

Pride. 

660 Of all bondage truely this is the ground, 

A gentlewoman to one husband to be bound. 

Car. con. 

Tushe, Mistresse Mary, be ye not in subiection; 
Better it is to be at your owne election. 
What thyng in this worlde excelleth libertie? 
Neither gold nor treasure, for a suretie. 
Take you now one, and then an other, hardely, 
Such as for the tyme will to you louyngly apply. 

Mary. 

That will be a meane truly to lese my good name, 
And so among the people I shall suffer blame. 

Infidelitie. 

670 Ye shal not kepe my counsel, if ye cannot kepe your 
own. 
Can you not make good chere but it must be known? 

Concupiscence. 

As touching that, I will be to you suche a meane, 
As shal teache you alwais to conuey the matter clene. 

Pride. 

Take you none but gentlemen with veluet coates; 
It is to be thought, that they are not without groates. 

Cupiditi. 

In any wise see that your louers be young and gay. 

Mary. 

Ha, ha, ha, laugh? now I pray God I dye if euer I 
did se 



of Marie Magdalene 33 

Suche pleasant companions as you all be. 
You speake of many thynges here of pleasure, 
680 Which to vse truely requireth muche treasure. 

Car. con. 

If you can wisely occupie this pretie geare, 

I will warrant you to get an hundred pound a yeare. 

Infidelitie. 

Hold vp the market, and let them pay for the ware ; 
Be euer catchyng and takyng, doe you not spare. 

Mary. 

I may vse daliance and pastyme a while, 
But the courage of youth will soon be in exile. 
I remember yet, since I was a little foole, 
That I learned verses when I went to schoole, 
Which be these: 

690 Forma bona fragilis est, qnantom accedit ad annos, 
Fit minor, et spado carpitur ilia suo, 
Nee semper viola, nee semper lilia florent, 
Erriget amissa spina relicta rosa. 
The pleasure of youth is a thyng right frayle, 
And is yearley lesse, so that at length it doth faile: 
The swete violets and lylies flourishe not alway; 
The rose soone drieth, and lasteth not a day. 
I see in other women by very experience, 
That the tyme of youth hath no long permanence. 

Infidelitie. 

700 In good faith when ye ar come to be an old maude, 
Then it will be best for you to play the baude. 
In our countrey there be suche olde mother bees, 
Which are glad to cloke baudry for their fees. 
This is the order, such as wer harlots in their youth 
May vse to be baudes, euermore, for a truth. 



34 An Enteelude of the Repentaunce 

Pride. 

When the courage of them is altogether past, 

In age they vse to get their liuyng with such a cast. 

Cupiditi. 

Tushe, your frends haue left you honest possessio?zs, 

Which you may imploy after suche discretions, 
710 That a worshipfull state you maintayne, 

Besides that with the other feate you may gayne. 

Oppresse your tenantes, take fines, and raise rentes; 

Hold vp your houses and lands with their contents; 

Bye by great measure, and sell by small measure; 

This is a way to amplifie your treasure: 

Sell your ware for double more than it is worth; 

Though it be starke nought, yet put it forth. 

A thousand castes to enriche you I can tell, 

If you be content to vse alway my counsell. 

Mary. 

720 Yes, by the faith of my body, els I were not wise, 
For my profite is your counsel and deuise. 

Infidelitie. 

How say you, mistresse Mary, tell vs your mynde; 

To embrace vs and love vs can you in your heart f ynd ? 

Mary. 

Truly, hart rote, I loue you all.iiii. with al my hart, 
Trusting that none of vs from other shall depart ; 
In token whereof, I embrace you in myne armes, 
Trusting that you will defend me from all harmes. 

Pride. 

Will we? yea we will see so for your prosperitie, 
That you shall lyue in ioy and felicitie. 

Cupiditie. 

730 I will see that you shall haue good in abundance, 
To maintaine you in all pleasure and daliance. 



of Marie Magdalene 35 

Concupiscence. 

And new kyndes of pastyme I will inuent, 
With the which [ trust ye shall be content. 

Infideli. 

Mistresse Mary, can ye not play on the virginals? 

Mary. 

Yes, swete heart, that I can, and also on the regals; 
There is no instrument but that handle I can, 
I thynke as well as any gentlewoman. 

Infld. 

If that you can play vpon the recorder, 

I haue as fayre a one as any is in this border. 

740 Truely, you haue not sene a more goodlie pipe; 
It is so bigge that your hand can it not gripe. 

Pride. 

Will you be so good as to play vs a daunce? 

And we wil do you as great pleasure, it may chaunce. 

Mary. 

Alas, we haue no suche instrument here. 

Car. con. 

I knowe where you may haue all suche geare. 

No instrumentes nor pastime that you can require, 

But I can bryng you vnto it at your desire. 

Cnpiditi. 

Will you take the payne to go before thither? 
And mistresse Mary and we will come togither. 

Infid. 

750 How say you, Mistresse Mary, are you content? 

Mary. 

Looke, what you will do, I will thereto assent. 



36 An Enterlude of the Eepentaunce 

Pride. 

I thinke it best that we.iii. depart hence, 

And let Mistresse Mary com thither with Prudence. 

Infidelitie. 

Be it so, that you and I will come alone. 

I trust that by the way we will make one, — 

Nay, M istr esse Mary, we must haue a song of.iiii. partes, 

At your departyng to reioice our mery hartes. 

Cupiditi. 

The treble you shall, maister Prudence, syng, 
So freshly that for ioy your heart shall spryng. 
760 Utilitie can syng the base full cleane ; 
And Noble Honor shall syng the meane. 

Infld. 

Mistresse Mary, will you helpe to syng a part? 

Mary. 

Yea, swete heart, with you with all my hart. 
In faith, we will haue a song of your name. 

Infideli. 

Come, Syrs, I pray you to syng the same. 

THE SONG. 

Hey dery, dery, with a lusty dery, 
Hoigh, mistresse Mary, I pray you be mery. 
Your pretie person we may compare to Lais, 
A morsell for princes and noble kynges; 
770 In beautie to excell the fayre lady Thais, 

You excede the beautifull Helene in all thyngs; 
To behold your face who can wearie? 
Hoigh, mystresse Mary, I pray you be merie. 
The haire of your heade shyneth as the pure gold; 

Your eyes as gray as glasse and right amiable; 
Your smylyng countenance, so louely to behold, 
To vs all is moste pleasant and delectable; 



of Marie Magdalene 87 

Of your commendations who can be wearie? 
Huffa, mystresse Mary, I pray you be mery. 
780 Your lyps as ruddy as the redde Rose, 

Your teeth as white as euer was the whale's bone; 

So cleane, so swete, so fayre, so good, so freshe, so gay, 
In al Jurie truly at this day there is none. 

With a lusty voyce syng we, Hey dery, dery. 
Huffa, mistresse Mary, I pray you be mery. 
Mary. 

Such pleasant companions I haue not sene before; 
Now I pray you let us dwell togither euermore. 

Pride. 

To your heart we are so fast conglutinate, 
That from thence we shall neuer be separate. 

Cupiditi. 

790 Yet from your syght at this tyme we will depart, 
Assuryng you to remayn styll in our hart. 

Car. con. 

We thre will go before some thyng to prepare, 
That shal be to your commoditie and welfare. 

Mary. 

Fare you well, my heartes ioy, pleasure, and blisse. 

All thre. 

It is good maner at our departing to kisse. [Exeunt. 

Infide. 

I must kisse to, If I tary styll. 

Marie. 

You shall haue kisses inough, euen when you will. 

Infide. 

Gramercy in dede, myne own good louyng Jugge; 

It doth me good in myne armes you to hugge. 
800 How say you now by these mynions ? 



38 An Enteelude of the Repentaunce 

Mary. 

I say as you say, in dede they are mynions, 
And suche persons as long tyme I have desired; 
I thanke you, that for me you haue them inquired. 

Infidelitie. 

You must thinke on the counsell that they did geue; 
They will performe their sayinges, you shall beleue. 

Mary. 

I am not obliuious, I warant you, my freinde, 
For I have printed all their wordes in my mynde; 
I have determined by them to direct my life, 
So that no man shalbe able to set vs at strife. 

Infidelitie. 

810 Will you resort with me vnto Jerusalem? 

There we shall be sure in a place to fynde them. 
A banket they haue prepared for you, I dare say, 
Suche a one as has not bene sene before this day. 

Mary. 

Alas, why do they suche great cost on me bestow ? 

Infidelitie. 

Truly bicause you their good hearts should know. 
There is nothyng lost that is done for such a friende. 
Iwis, mistresse Mary, I wold you knew al my mind. 

Mary. 

Gentle Prudence, if you haue any thyng to say, 
Breake your mynde boldly to me as you go by the way. 

Infidelitie. 

820 Will you come? You have nede to go but softly; 
Take hede,for the way is foule and slippery: 
If neuer so litle backward you chaunce to slippe, 
Up into your saddle forsoth I am redy to skippe. 



of Marie Magdalene 39 

Mary. 

Go wanton, get you forth with sorow.; 

We shal be at Jerusalem, I think, tomorow. [Exeunt. 

Here entreth Symon the Pharisie and Malicious Judgement. 

Simon the pharisie. 

I thought surely that here we shold haue found him ; 
It was shewed me that he was here about in dede. 
Malicious iugement. 

The last weke he was at the Citie of Nairn, 

And from thens I wote not wither he did procede. 
Simon. 
830 He did a maruellous act there, as we heard say, 

For the which the people do him greatly praise : 
Maruels he worketh almost euery day. 

At Nairn a dead chylde agayne he did rayse. 

Malicious iudge. 

All things he doth by the power of the great deuill, 

And that you may see by his conuersation. 
He kepeth company with suche as be euyll, 

And with them he hath his habitation : 

A frende of sinners, and a drynker of wyne, 
Neuer conversant with suche as be honest; 
840 Against the law he teacheth a doctrine ; 
All holy Religion he doth detest; 

The reuerend bishops and you the pharisies 
He calleth hipocrites, and doth you reuile ; 

So he doth the doctours and scribes of all degrees, 
Beside that, the Saboth also he doth defile. 

He vseth as great blasphemie as euer was; 

The sonne of the lyvyng God he doth hymself call; 
He saith that he is the very same Messias, 

Prophecied before of the Prophets all. 



40 An Enterlude of the Repentaunce 

850 I promise you, right worshipfull Simon, 

Your temple, lawe, and people shal be made captiue, 
If in this sort he be suffred alone, 

And you shall lose all your prerogatiue. 

Simon. 

We the fathers of the clergie diuers seasons 

About hym haue consulted together; 
To destroy hym we haue alleaged reasons, 
But many thyngs theirin we do consider. 

His doctrine is maruellous, this is true, 

And his workes are more maruellous, doubtlesse ; 
860 If as yet we should chaunce hym to pursue, 

Muche inconuenience might chaunce, and distresse. 

The people do hym for a great Prophete take; 

He doth so muche good among them that be sicke, 
That they wote not what on hym to make, 

For he healeth bothe the madde and the lunatike. 

Malicious iudge. 

We think verily, that it doth you behoue, 

Which are men of learn yng and intelligence, 
His doctrine and miracles wisely to proue, 

And whence he had them to haue experience. 

Simon. 

870 By my faith, I wil tell you what was my pretence: 
To haue bidden him to dyner this day I thought, 
Where we would have examined his science, 

And by what power suche wonders he wrought. 

But if I can not haue hym in my house this day, 
I will appoynt an other day for the same cause. 

Then will we appoynt for hym some other way, 
If we fynd him contrary to our lawes. 



of Marie Magdalene 41 

Malicious iudge. 

Ne credas tempori — trust not the tyme, he doth say; 
I feare that you will permitte hym to long: 
880 There is euer peryll in muche delay; 

Neuer suffre you to raigne ought that is wrong. 

Simon. 

Well, seyng that at this tyme he doth not appere, 

I will return hence as fast as I may; 
Take you the payne a whyle to tarry here, 

To see if he chance at any tyme to come this way; 

Or if you here where he is resident, 

Let vs have worde as fast as euer you can. 

Malicious iudge. 

As concernyng your request I will be diligent. 
To doe you pleasure euermore I am your man. 

890 It shall cost me a fall, I promise hym truely, 
Except I bryng hym shortly to an ende. 
Watche for hym will I, in all places duely; 
I will know what the marchant doth intende. 

A beggarley wretch, that hath not of his owne 

One house or cabyn wherein he may rest his heade : 

His parentes for poore labouring folks are wel known, 
And haue not the thyngs that shold stand the?n in 
stede. 

No man knoweth where he lerned and went to schoole, 
And yet he taketh vpon hym to teache men doctrine. 
900 But within a while he will proue him self a foole; 
And come to vtter destruction and ruine. 

Is he able, thynke you, to withstande 

So many bishops, priestes, and pharisies, 

Great learned men, and seniors of the lande, 
With other people that be of their affinites? 



42 An Enterlude of the Repentaunce 

His foly by his presumption he doth declare. 

A while we are content that he doth raigne. 
But I trust to make him wearie of his welfare, 

If I may see hym in this countrey agayne. 

Infidelitie. 

910 Ha, ha, ha, laugh, quod he? laugh I must in dede. 

I neuer sawe a bolder harlot in my life. 
To prompt hir forward we shall not nede; 

No poynt of synne but that in hir is rife. 

Malicious iugemerd. 

Infidelitie ? what a diuell doest thou here ? 
I had not knowen thee but by the voyce. 

Infidelitie. 

Malicious iudgment, I pray thee, what chere? 
To see the mery at my heart I doe rejoice. 

Malicious iudge. 

What a diuell meanest thou by this geare? 
This garment is not of the wonted fashion. 

Infidelitie. 

920 For euery day I haue a garment to weare, 
Accordyng to my worke and operation. 

Among the Pharisies I have a Pharisies gown; 

Among publicans and synners another I vse; 
I am best, I tell thee now, both in citie and towne, 

And chiefley among the people of the Jewes. 

This is the cause: their Messias, whom Christ they cal, 
Is come into the world, sinners to forgeve. 

Now my labour is both with great and small, 

That none of them do hym nor his wordes beleue. 



of Maeie Magdalene 43 

930 The bishops and pharisies I make the more hard harted. 
The synnes of them that are disposed to synne 
I augment, so that they cannot be conuerted ; 
So that hard it will be any grace to wynne. 

Malicious iudge. 

Among them Malicious Judgment is not my name: 

The true intellection of the law they doe me call; 
Carnally I cause them to vnderstand the same, 

And accordyng to their owne malice to iudge all. 

Infidelitie. 

Thou knowest that among them I am Justice legal; 
For by the dedes of the lawe they will be iustified, 
940 So that the doctrine of the Messias euangelicall 
Shalbe despised, and He therefore crucified. 

Malicious iugemeut. 

The reuerend father Simon the Pharisie, 

To haue spoken with him, euen now was here : 
Under the pretence of friendship and amitie, 

He would bid him to diner, and make him good chere ; 

Not for any good will that to hym he doth owe, 
But to prove his fashion, learnyng, and power. 

Infidelitie. 

Good will, quod he? No, no, that I do know. 

For yf they durst, he should dye within this houre. 

950 But let this passe. I will tell thee what I haue done, — 
Knowest thou a wench called Mary Magdalen? 

Malicious iudge. 

Yes, mary, I dyd see her yesterday at noone; 
A pretty weuche she is in deede, and a cleane. 



44 An Enterlude of the Repentaunce 

Infidelitie. 

I haue brought her now into suche a case, 

That she is past the feare of God and shame of man ; 
She worketh priuily in euery place; 

Yea, and prouoketh other thereto now and than; 

I would thou dydst see hir disposition; 

Thou hast not sene hir like, I think, in thy dayes. 

Malicious iudge. 

960 If she haue tasted of thy erudition, 

I doubt not but she knoweth all wicked ways; 

To se her fashion I would bestowe my forty pence ; 

But at thys tyme I can no longer tary here ; 
About my busynesse I must depart hence, 

Seekyng for the same Christ both farre and nere. 

Infideli. 

Very little, I hope, for his commoditie. 

To doe hym any good doest thou entende ? 

Malicious iudge. 

Thou knowest my mynde right well, Infidelitie. 
What nede we any more tyme to spende ? 

970 Farewell, thou wilt come to diner today? 

Maister Symon will haue him, if it be possible. [Exit. 

Infidelitie. 

Thou knowest that I dwell with such men alway, 
For in his heart I am euen now inuisible. 

Well remembred, — yet I must prouide a garment 
Agaynst that I come to my master, Symon, 

About the which the preceptes of the testament 
Must be written in order one by one. 



of Marie Magdalene 45 

Nowe will I return to my minion againe. 
I must not from hir be away absente. 
980 If hir companie I should a litle refraine, 

I knowe well that she would not be content. 
Mary. 

Horeson, I beshrowe your heart, are you here? 
I may doe what I will for you. 

Infidelitie. 

Huffa, mistresse Mary, are you so neare? 
I thought otherwise, I make God auowe. 

I pray you let me haue a worde in your eare; 

I promise you he is a mynion felowe. 
By my faith, I thought that you had ben there, 
For I sawe when you dyd hym folow. 
Mary. 

990 By my faith, Prudence, you haue a false eye ; 
A body can neuer so secretely worke, 
But that their daliance you will espie; 

I trowe for the nones you lye in corners and lurke. 

But sirra, how say you to hym in the flaxen beard? 

That is a knaue, that horeson ; wote you what he did ? 
In my life was I neuer worse afrayde; 

When I came to bed, I found him there hid; 

' But alas ' quod I, ' here is some yll spirite.' 
A swete sauour of muske and ciuet I smelt. 
1000 " Come and lye with me, Mary," quod he, " this night." 
Then I knew who it was, when his beard I felt. 

Infidelitie. 

I beshrew your hearts, whore and thef e wer agreed : 
You knew the spirit wel inough before you cam 
there. 



46 An Enterlude of the Repentaunce 

I am sure that so honestly he had you feed, 
That the reward dyd put away the feare. 

Mary. 

Good lord, who is this that yonder doth come? 
What meane the tables that be in his hand? 

Infidelitie. 

Come asyde a little, and geue hym roume, 
And what he is anone we shall vnderstande. 

The Lawe. 
1010 The Lawe of God at this tyme I do represent, 

Written with the fynger of God in tables of stone, 
Wherby the people might know their lord omnipotent, 
And how that he is the Lord God alone. 

A peculiar people to him selfe he had elected, 
Comming of the stocke of faithfull Abraham, 

Whom by the lawe he would haue directed, 

After that out of Egypt from Pharao they came. 

In me as in a glasse it doth plainly appere, 
What God of his people doth require ; 
1020 What the peoples' duetie is, they may see here, 

Which they owe vnto God, in paine of hell fyre. 

In me is declared the same iustice, 

Whiche vnto God is acceptable. 
Man's synne is here shewed, and proude enterprise, 

Wherby he is conuicted to paines perdurable. 

It was necessary and it dyd behoue, 
Considering man's pride and temeritie, 

Whiche was dronke and blynde in his owne loue, 
To make a lawe to shewe his imbecillitie. 



of Marie Magdalene 47 

1030 Except the lawe had rebuked his vanitie, 

So much he would have trusted in his own strength, 
And beleued that through the power of his humanitie 
He might haue obteined saluation at length. 

Wherefore, as I sayd, to a glasse compared I may be, 
Wherin clerely as in the sunne lyght, 

The weakenesse and sinne of him selfe he may se; 
Yea, and his owne damnation, as it is ryght. 

For the curse of God foloweth synne alway, 
And damnation foloweth malediction: 
1040 By this it appereth as cleare as the day, 

That my office is to fyll the mynde with affliction. 

I am a ministration of death-working yre; 

I shewe God's request, and man's vnabilitie; 
I condemne hym for synne vnto eternall fyre; 

I fynde not one iust of man's fragilitie. 
Mary. 

Prudence, heare you not what the law doth say? 
Excedingly it pricketh my conscience. 

1 may crie out, 'alas' no we, and 'welaway', 

For I am damned by God's own sentence. 

Infidelitie. 
1050 Prick of conscience, quod she? It pricketh you not 
so sore 
As the yong man with the flaxen beard dyd, I thinke. 
What a diuell about him here do you poare? 
If euer I see any suche, I pray God I synke. 

The more you loke on hym, the worse like him you 
shall. 

Come away, come away from him, for very shame. 
And in dede will you be gasyng on him styll? 

If you repent not this, let me suffer blame. 



48 An Enterlude of the Repentaunce 

Mary. 

O frend Prudence, doe you see yonder glasse ? 
I will tell what therin I do see 
1060 (I can not speake for sorowe) : Now out alasse, 

All men for synne by God's sentence dammed be. 

The spirite of God speaketh by kyng Salomon, 
That no man on earth lyueth without synne. 

David saith there is none good, no, not one; 

No, not a child that this day doth his life begynne. 

No we synne I see requireth eternall damnation; 

If a childe be damned that is but a day olde, 
Alas, where then shall be my habitation, 

Whiche hath done more synnes than can be tolde? 

The Lawe. 
1070 Yea, woman, God doth not only prohibite the dede, 
But he forbiddeth the lust and concupiscence; 
Therfore thy heart hath great occasion to blede, 
For many lustes and dedes hath denied thy con- 
science. 
Infidelitie. 

Body of God, are you so madde him to beleue? 

These thyngs are written to make folkes afrayd. 
Will ye to him or to me credence geue ? 

Or to your f rends, by whom you wer neuer dismaid ? 

And I put case that the wordes nowe were trewe, 
He speaketh of men, but no women at all; 
1080 Women have no soules, — this saying is not newe; 

Men shall be damned, and not women which do fall. 

The Law. 

By this terme "man," truely, in holy Scripture 

Is vndertake both man, woman, and child in dede; 
Yea, as many of both kyndes as be of man's nature, 
Whiche procede of Adam the first parent's sede. 



of Marie Magdalene 49 

Enter Knowledge of Si?ine. 

By the Lawe commeth the knowledge of synne, 

Whiche knowledge truely here I represent, 
Whiche freate and byte the conscience within, 

Causyng the same euermore to lament. 

1090 I am euermore before the conscience sight, 
Shewyng before him his condemnation, 
So that by the dedes of the lawe, or by his own might, 
He can not attaine vnto salvation. 

Infidelitie. 

Lo, Mary, have ye not sponne a f ayre threde ? 
Here is a pocky knave, and an yll favoured; 
The deuill is not so euill fauourd, I thinke in dede, 
Corrupt, rotten, stinkyng, and yll fauoured. 

Knowledge of synne. 

It is not possible truly to declare here, 

The horrible, lothesome, and stinking vilitie, 
1100 Which before the eyes of God doth appere, 

Committed by this wretched woman's iniquitie. 
Mary. 

Now, wo be to the time that I euer was borne! 
I see that I am but a damned deuill in hell; 
I know that there with diuels I shall be torne, 
And punished with more pains than my tong can 
tell. 

O blessed Lawe, shew me some remedy! 

The Prophete calleth thee immaculate and pure; 
Thou of thy self in many places doest testifie 

That the kepers of thee are alway safe and sure. 

The Law. 
1110 He that observeth all thyngs written in me, 

Shall liue in them, as Moyses does expresse: 



50 An Enteklude of the Repentaunce 

But never man yet in this worlde I dyd see, 

Which dyd not the contentes in me transgresse. 

It is beyond all man's possibilitie 

To obserue any commaundement in me required. 
Therby appeareth his weaknesse and fragilitie, 

Hapned through sinne, that against God he cow- 
spired. 

Knowledge of synne. 

The power of the law is man's synne to declare, 
And to shew his damnation for the same; 
1120 But to giue saluation for the soules welfare, 

The la we doth no suche promise any tyme proclaime. 

Mary. 

If there be no more comfort in the lawe than this, 

I wishe that the lawe had neuer ben made: 
In God I see is small mercy and justice, 

To entangle men, and snarle them in suche a trade. 

Infidelitie. 

I can you thanke for that, Mary, in dede: 

Well spoken! An uniust God do you esteme. 
Even from the heart that sentence dyd procede. 

Feare not, their uniust God do you blaspheme: 

1130 You see no remedy but vtter damnation: 
Folowe my counsell, and put care away; 
Take here your pleasure and consolation, 

And make you mery in this worlde while you may. 

Of one hell I would not have you twayne to make: 
Be sure of a heauen while you dwell here ; 

Ref reshe your self, and al pleasure doe you take ; 
Plucke vp a lusty heart, and be of good chere. 



of Marie Magdalene 51 

Mary. 

O, this knowledge of synne is so in my syght, 
That if I should dye truely I can not be mery. 

Infidelitie. 
1140 We will ridde the knaue hence anon, by this light, 
Or else of his life I will soone make him wearie. 

The Law. 

O synner, from thy heart put that infidelitie, 

Which hath drowned thee already in the pit of hell; 
Trust thou in God's might and possibilitie, 
Wherof neither angell nor man is able to tell. 

Knowledge of Synne. 

That thing in deede, which to man is impossible, 

Is a small thyng for God to bryng to passe; 
His mercy to all senses is comprehensible, 

Which he will declare by his holy Messias. 

The Law. 
1150 That thyng which I cannot do through my infirmity, 
God is able by his son to perform in tyme appointed. 
All my contentes be shadowes of his majestie, 
Whom now in this tyme God hath anoynted. 

Knowledge of Synne. 

That Messias alone onely shall the lawe fulfill, 

And his fulfilling shall be in such acceptation, 
That God for his sake shall pardon mankyndes yll, 

Acceptyng his offeryng for a full consentation. 

The Law. 

That Messias is the stone spoken of before, 
Which of vayne builders should be refused; 
1160 Yet he shall be the corner stone of honour, 

Which in the building of god's temple shall be vsed. 



52 An Enterlude of the Repentaunce 

Knowledge of Sinne. 

And all that trust in hym with true beleue 

That he is very God and man, into this world sent, 
God will all there synnes for his sake forgeue, 

So that they can be contrite and repent. 
Mary. 

I ever beleued yet vnto this day, 

That God was able of nothyng all things to make; 
And as well I beleue also that he may 

Forgeue, and mercy upon synners take; 

1170 But seyng that he hath made a determination 

By a law that none shall be saued, goode or badde, 
Then he that would looke for any saluation, 

Truly I take hym ten tymes for worse than madde. 

Infidelitie. 

He that will not the kepers of the law saue, 

Which obserue diligently his commaundements, 
Much lesse, truly, on them mercy he will haue, 

Which haue contemned all his words and iud^ments. 

The Law. 

Wei, Mary, I have condemned the vnto hell fyre, 
Yet not so condemned thee, but if thou canst beleue 
1180 In that Messias, which for thee doth enquire, 

There is no doubt but thy sinnes he will forgeue. 

Thy sore is knowen, receiue thy salue and medecine ; 

I have the sicke to the leache; giue good eare, 
Hearken diligently vnto his good discipline, 

And he will heale thee, doe nothyng feare. [Exit. 

Infidelitie. 

Let me f ele your poulses, mistresse Mary ; be you sick ? 
By my trouth in as good tempre as any woman can be : 
Your vaines are full of bloud, lusty and quicke ; 
In better taking truly I did you neuer see. 



of Maeie Magdalene 53 

Knowledge of Synne. 
1190 The body is whole, but sick is the conscience, 

Which neither the law nor man is able to heale; 
It is the word of God, receyued with penitence, 

Like as the boke of wisedome doth plainly reueale. 

Infidelitie. 

Conscience? how doth thy conscience, litle Mall? 

Was thy conscience sicked, alas, little foole? 
Hooreson fooles, set not a pynne by them all. 
Wise inough, in dede, to folowe there foolishe 
schoole ! 

You bottell-nosed knaue, get you out of place ; 
Auoyde, stinkyng horeson; a poyson take thee; 
1200 Hence, or by God I will lay thee on the face; 
Take hede that hereafter I doo you not see. 

Knowledge of Synne. 

Though I appere not to hir carnall syght, 

Yet by the meanes that she knoweth the lawe, 
I shall trouble hir always both day and night, 

And vpon hir conscience continually gnawe. 

Infidelitie. 

What chere? nowe is here but we twaine alone. 

Be mery, mistresse Mary, and away the mare! 
A murreyn go with them, now they be gone. 

Plucke vp your stomacke, and put away all care. 

Mary. 
1210 O, maister Prudence, my heart is sore vexed. 
The knowledge of synne is before me alway: 
In my conscience I am so greuously perplexed, 
That I wote not what to doe truly nor say. 



54 An Enteblude of the Repentaunce 

Here entereth Christ Jesus. 
Infidelitie. 

Benedicite, arte thou come, with a vengance? 

What wilt thou do? Mary, doe you loue me? 
My wordes print well in your remembrance: 

To yonder felowes saying doe you neuer gree. 

Christ Jesus. 

Into this worlde God hath sent his owne, 

Not to iudge the world, or to take vengeance, 
1220 But to preache forgeuenesse and pardon, 

Through true faith in hym, and perfect repentaunce. 

The Sonne of Manne is come to seke and saue 
Suche persons as perishe and go astraye ; 

God hath promised them lyfe eternally to haue, 
If they repent, and turne from theyr euill way; 

The kyngdom of heauen is at hand, therefore repent ; 

Amende your lyues, and the Gospell beleve; 
The sonne of God into this worlde is sent 

To haue mercy on men, and theyr synnes to forgeve. 
Mary. 
1230 There is the Messias, of whom we haue harde. 

What say you, Prudence, is not this same he? 

Infidelitie. 

O, Mary, do you my wordes no more regard? 
You have a wauervng witte, now well I doe see. 

Is not this a lyke person the sonne of God to be, 
And the Messias whiche the worlde should saue? 

He is a false harlot, you may beleue me. 

Whome you shall see one day handled like a knaue. 

If the lawe of God published by Moyses 
Be not able to bryng men to saluation, 



or Marie Magdalene 55 

1240 Muche lesse such a wretched man doubtlesse 
Can do ought for your soules consolation. 

Tushe, take one heauen in this present worlde here. 

You remember what before to you I haue sayd: 
Pluck vp your heart, wenche, and be of good chere; 

Neuer regard his words; tushe, be not afrayd. 
Mary. 

The lawe hath set my synnes before my syght, 

That I cannot be mery, but am in despaire: 
I know that God is a Judge, equall and right, 

And that his lawe is true, pure, cleane, and fayre. 

1250 By this law am I condemned alredy to hell. 

The wordes he hath spoken must be fulfilled: 
Of myrth and ioy it is but foly to tell, 

For I perceiue that both body and soule be spilled. 
Christ. 

Like as the father raiseth the dead agayne, 

And vnto life doth them mercifully restore, 
So the Sonne quickeneth the dead, it is playne, 

And geueth them a lyfe to Hue euermore. 

Verily, verily I say, he that heareth my voyce, 
And beleueth on him that hath me sent, 
1260 Shall haue euerlastyng life therin to reioyce, 
And shall not come into damnable torment; 

But the same passe from death vnto lyfe. 

Repent, and trust in God's mercy for my sake. 
With the sinnes of the worlde be at debate and strife, 

And vnto grace my heauenly father will you take. 

All they whom the lawe condemneth for synne, 

By faith in me, I saue and iustifie. 
I am come sinners by repentance to winne, 

Like as the Prophet before did prophecie. 



56 An Enterlude of the Repentaunce 

Christ speaketh to Mary. 
1270 Thou woman, with mercy I do thee preuent; 
If thou canst in the Sonne of God beleue, 
And for thy former lyfe be sory and repent, 
All thy sinnes and offences I doe forgeue. 

Infidelitie. 

Who is the sonne of God, sir, of whom do ye talke, 

Which hath this power wherof you do boast? 
It is best for you out of this countrey to walke, 

And neuer more be sene after in this coast. 

The Sonne of God, quod he ? This is a pride in dede. 

Trowest thou that the father can suffer this? 

1280 They come of Abraham's stocke and holy sede, 

And thou saiest that they beleue all amisse. 
Christ. 

Auoide out of this woman, thou Infidelitie, 

With the .vii. diuels which haue hir possessed: 
I banish you hence by the power of my diuinitie, 
For to saluation I haue hir dressed. 

[Infidelitie runeth away. Mary falleth flat downe. 
[Cry all thus without the doore, and roare terribly. 
Diuels. 

O Jesus, the Sonne of God ever liuing, 

Why comest thou before the tyme vs to torment ? 
In no person for thee we can haue any abidyng: 
Out vpon thee, the sonne of God omnipotent. 
Christ. 
1290 Arise woman, and thanke the father of heauen, 
Which with his mercy hath thee preuented. 
By his power I have reiected from thee spirits seuen, 
Which with vnbelief haue thy soule tormented. 
Mary. 

Blessed be thy name, O father celestiall; 

Honor and glory be giuen to thee, world without end. 



of Marie Magdalene 57 

O Lord, doest thou regard thus a woman terrestriall ? 
To thee what tong is able worthy thanks to repend ? 

what a synfull wretche, Lord, haue I bene? 
Haue mercy on me, Lord, for thy names sake. 

1300 So greuous a sinner before this day was neuer sene : 
Vouchsafe therfore compassion on me to take. 

Jesus Christ. 

Canst thou beleue in God, the maker of all thing, 
And in his onely sonne, whom he hath sent? 
Mary. 

1 beleue in one God, Lord and heauenly kyng, 

And in thee, his onely sonne, with hearty intent. 

Good Lord, I confesse that thou art omnipotent; 

Helpe my slender belief e and infirmitie: 
My faith, Lord, is waueryng and insufficient; 
Stre?zgth it, I pray the, with the power of thy 
maiesty. 
Christ. 
1310 No man can come to me, that is, in me beleue, 
Except my father draw hym by his spirite. 

[Faith & repentance entreth. 
Behold, Faith and Repentance to thee here I geue, 
With all other vertues to thy health requisite. 
Faith. 

Note well the power of God's omnipotencie : 

That soule, which of late was a place of deuils, 
He hath made a place for him self by his clemencie, 
Purgyng from thence the multitude of euils. 

Repentance. 

The mercy of Christ thought it not sufficient, 
To forgeve hir synnes, and deuils to pourge, 
1320 But geueth hir grace to be penitent, 

That is, hir soule euer after this day to scourge. 



58 An Enterlude of the Kepentaunce 

The vertue of Repentance I do represent, 

Which is a true turnyng of the whole lyfe and state 

Unto the will of the lord God omnipotent, 

Sorowing for the sinnes past, with displesure and 
hate. 

That is to say, all the inward thoughts of the hart, 
And all the imaginations of the mynde, 

Which were occupied euill by Sathan's arte, 

Must hence forth be turned after another kynd. 

1330 Dauid, my father, on his synnes did alway thinke, 

Howe horrible they were in God almighties sight; 
Teares were his sustenance, yea, both meate and drinke, 
His hole meditation was in heauen both day and 
night. 

So that Repentance is described in Scripture 

To be a returnyng from syn with all the soule and 
hart, 

And all the life tyme in repentyng to endure, 

Declaryng the same with the sen[s]es in every part, 

As thus: like as the eyes haue been vaynly spent 
Upon worldly and carnall delectations, 
1340 So henceforth to wepyng and teares must be bent, 
And wholy giuen to godly contemplations; 

Likewise as the eares haue ben open alway 
To here the blasphemyng of God's holy name, 

And fylthy talkyng euermore night and day, 
Nowe they must be turned away from the same, 

And glad to heare the Gospell of salvation, 
How God hath mercy on them that doe call, 

And how he is full of pitie and miseration, 

Raisyng vp suche agayne as by synne dyd fall; 



of Marie Magdalene 59 

1350 The tong which blasphemie hath spoken, 

Yea and filthily, to the hurt of soule and body, 
Wherby the precepts of God haue ben broken, 
Must hence forth praise God for his mercy daily; 

Thus like as all the members in tymes past 

Haue ben seruantes of vnrighteousnesse and synne, 

Now repentance doth that service away cast, 
And to mortifie all his lustes doth begynne. 

True repentance neuer turneth backe agayn; 

For he that laieth his hand on the plough, and 
loketh away, 
1360 Is not apt in the kingdom of heauen to raigne, 

Nor to be saued with my sainctes at the last day. 
Mary. 

O Lorde, without thy grace I do here confesse 

That I am able to do nothyng at all. 
Where it pleaseth thee my miserie to redresse, 
Strength me now that hence forth I do not fall. 

Graunt me, Lord, suche a perfect repentance, 

And that I looke no more back, but go forward 
still; 
Put my miserie euermore into my remembrance, 
That I may forthinke my life that hath ben so yll. 
Fayth. 
1370 The holy vertue of Fayth I do represent, 
Joyned continually with repentance ; 
For where as the person for synne is penitent, 
There I ascertain him of helth and deliuerance; 

Wherfore I am a certaine and sure confidence, 
That God is mercifull for Christ Jesus sake; 

And where as is a turnyng or penitence, 
To mercy he will the penitent take: 



60 An Enterltjde of the Repentaunce 

Faith tlierfore is the gyft of God most excellent, 
For it is a sure knowledge and cognition 
1380 Of the good will of God omnipotent, 

Grounded in the word of Christes erudition. 

This faith is founded on God's promission, 

And most clereley to the mynde of man reuealed, 

So that of God's will he hath an intuition, 

Which by the holy Ghost to his heart is sealed. 

Repentance. 

This faith with the word hath suche propinquitie, 

That proprely the one is not without the other. 
Faith must be tried with the word of veritie, 

As the chyld is by the father and mother. 

Jesus Christ 
1390 Yea truly, if this faith do from God's word decline, 
It is no faith, but a certayn incredulitie, 
Which causeth the mynd to wander in strange doctrine, 
And so to fall at length into impietie. 
Faith. 

The word to a glasse compare we may, 

For, as it were, therein Faith God doth behold, 
Whom as in a cloude we look vpon alway, 
As hereafter more plainly it shal be told. 
Mary. 

My heart doth beleue, and my mouth doth publish 
That my lord Jesus is the sonne of God eternall. 
1400 I beleue that my soule shall neuer perysh, 

But raigne with him in his kyngdom supernall. 

Repentance. 

The operation of Faith is not to enquire 

What God is as touchyng his propre nature, 
But how good he is to vs to know, faith doth desyre, 

Which thyng appereth in his holy Scripture. 



of Marie Magdalene 61 

Faith. 

It is not inough to beleve that God is true only, 

Which can neuer lie, nor deceaue, nor do yll: 
But true faith is persuaded firmly and truely, 

That in his word he hath declared his will. 

1410 And also what soeuer in that word is spoken, 

Faith beleueth it as the most certaine veritie, 
Which by his spirit he doth vouchsafe to open 
To all such as seke hym with all humilitie. 

Repentance. 

Christ, the sonne of God, here hath promised 

Forgiuenesse of synnes to you, syster Mary; 
Of his owne mercie this to do he hath deuised, 

And not of your merites, thus you see plainly. 

If in this promise you be certain and without doubt, 
Beleuing that the word of his mouth spoken, 
1420 He is able, and also will do and bryng about, 

Then that you have Faith it is a token. 
Mary. 

O, Jesu, graunt me this true faith and beleue. 

Lord, I see in myself as yet imperfection; 
Vouchsafe to me thy heavenley grace to geue, 
That it may be my governance and direction. 
Christ. 

Mary, my grace shall be for thee sufficient; 

Goe thy way forth with faith and repentance ; 
To heare the Gospell of health be thou diligent, 

And the wordes thereof beare in thy remembrance. 
Faith. 
1430 Though in person we shall no more appeare, 

Yet inuisibly in your heart we will remayne. 



62 An Enterlude of the Repentaunce 

Repentance. 

The grace of God shal be with you both far and nere, 
Wherby from all wickednesse I shall you detaine. 

Mary. 

Honor, praise, and glory to the father eternal 1, 

Thankes to the Sonne, very god and very man, 
Blessed be the holy gost, with them both coequall, 

One god, which hath saued me this day from Sathan. 

[Exeunt. 
Christ 

I thank thee, O father, O lord of heuew, earth, and 

of al, 

That thou hast hidden these things from the sapient, 

1440 And hast reuealed them to the litle ones and small; 

Yea, so it pleased thee, O father omnipotent. 

All things of my father are committed vnto me, 

And who the sonne is, none but the father doth know. 

No man but the sonne knoweth who the father shold be, 
And he to whom the sonne wil reueale and showe. 

Come vnto me all you that with labor are oppressed, 
And are heavy laden, and I will you comfort; 

Dispaire not for that you haue transgressed, 
But for mercy do you boldly to me resort. 

1450 My yoake vpon your neckes do you gladly take, 

And learne of me, for I am lowe and meke in hart, 
And you shal fynd rest for your soules neuer to slake. 
My yoake and burden is light in euery part. 

I came not into the world, the righteous to call, 
But the synfull persons vnto repentance: 

The whoale haue no nede of the physition at all, 
But the sicke haue nede of deliuerance. 



of Marie Magdalene 63 

Verily, I say vnto you, that the angels 

Haue more ioy in one synner that doth repent, 
1460 Than in many righteous persons else, 

Which are no sinners in their iudgement. 

Here entereth Symon the Pharisie and Malicious Judgment; 
Symon biddeth Christ to dynner. 

Symon. 

God spede you, syr, hearty ly, and well to fare; 

I reioyce much that I chaunce you here to f ynde ; 
In good soth I was sory, and toke muche care 

That I had no tyme to declare to you my mynde. 

We know that you do much goode in the countrey here, 
Wherfore the liuyng God is glorified: 

You heale the sicke persons both farre and nere, 
Like as it hath ben credibly testified. 

Christ. 
1470 My father euen vnto this tyme worketh truely, 

And I work according to his commandement and wil ; 
The sonne can do nothying of hym selfe duely, 
But that he seeth the father doyng alway still. 

Whatsoeuer the Father doth, the sonne doth the same ; 

For the father doth the sonne entirely loue, 
And sheweth him al things to the praise of his name, 

And shal shew him greter works than these, as you 
shal proue. 

Malicious iudge. 

Lo, sir, what nede you haue more testimonie? 

You heare that he doth him selfe the sonne of God 
call; 
1480 Doth not the lawe condemne that blasphemie, 

Commaunding suche to be slaine great and small? 



64 An Enterlude of the Repentaunce 

Symon. 

For a season it behoueth vs to haue pacience; 

I shewed you the reason wherfore of late: 
At this season I pray you do your diligence, 

And semble rather to loue hym than to hate. 

Shall it please you, syr, this day to take payne 
With me at my house to take some repast? 

You shal be welcome, doubtlesse. I tell you playne 
No great puruiance for you I entend to make. 

Christ. 
1490 My meate is to doe his will that hath me sent. 

But, syr, I thanke you of your greate curtesy. 
To come to you I shall be very well content, 
So that you will appoynt the hour stedily. 

Symon. 

All things be in maner ready, I thinke, verily. 

In the meane season in my gardein we will walk. 
Take the paines to go with me, I pray you heartily ; 

Till dinner be ready of matters we will talke. 

Christ. 

With a good will I will waite vpon you; 

Pleaseth it you to go before; you know the way. 

Symon. 
1500 Sirra, you see how that we are appointed now. 
Make all thyngs ready without delay. 

Malicious iudge. 

Sir, I will go about as fast as I may. 

In good fayth I would that I might haue my will 
I would prepare for hym a galowes this day, 
Upon the whiche I desyre his bloud to spill. 



of Marie Magdalene 65 

Infidelitie. 

A vengeance take hym, thef e, is he gone ? 

From Mary Magdalene he did me chase: 
From Symon the Pharisie he will driue me anon, 

So that no where I shal be able to shew my face. 

Malicious indge. 
1510 Nay, we are so surely fixed in the Pharisies mynde, 

That his blasphemous words cannot dryve vs the/zee. 
Women's heartes turne oft as does the wynde, 
And agayne of the lawe they know not the sence. 

In malice I haue made them all so blynde, 
That they iudge nothyng in Christ aryght: 

To the letter of the lawe so fast I doe them bynde, 
That of the spirite they haue no maner of light. 

Infidelitie. 

I will tell thee, Malicious Judgement, 

His wordes be of suche strength and great power, 
1520 That the diuell hym self and all his rablement 
He is able to expell, and vtterly to devoure. 

Malicious iudge. 

Tushe, hyde thy selfe in a Pharisies gowne, 

Suche a one as is bordered with the commandements, 
And then thou maist dwel both in citie and in towne, 

Beyng well accepted in all men's judgments. 

Infidelitie. 

As for a gowne, I have one conuenient, 

And lo, here is a cappe agreing to the same. 

Malicious iudge. 

As thou saiest, that geare is very ancient; 
I warant thee now to escape all blame. 



66 An Enterlude of the Repentaunce 

1530 Mary, of one thyng thou must take good hede, 

As nere as thou canst, let him not behold thy face; 
Doubt thou not, but he shall haue his mede, 
If I remayne with the Jewes any space. 

Infidelitie. 

And as for the reuerend bishop Cayphas, 

With all the Aldermen of Jerusalem, 
Will helpe to bryng that matter to passe ; 
For I am like for euer to dwell with them. 

Malicious iugement. 

The same Christ dineth with Simon to day, 

Who commanded to prepare the table in all hast, 
1540 Helpe to make all ready, and the cloth to lay, 

For surely here he purposeth to take his repast. 

Infidelitie. 

By God, he shall haue soure sause, it may hap; 

Do thy parte, and surely I purpose to watche; 
It shal be hard, but we will take hym in a trap: 

He shall fynde hym here that will hym matche. 

Malicious iudge. 

Go and fetche threnchers, spoones, salt and bread; 

See whether the cookes be ready, also, I pray thee. 
They will come to dynner, I dare lay my head, 

Before that all things prepared well shall be. 

Infidelitie. 
1550 A straw, all this geare wyll quickly be doone. 
The cookes be ready, also, I am sure. 
Let me see, byr lady, it is almost noone ; 

I maruell that they can so long fastyng endure. 



of Marie Magdalene 67 

Malicious iudge. 

Yonder they come; turne thy face out of sight; 
Thou must make curtesy downe to the ground. 

Infidelitie. 

I would he were hanged, by God and by this light. 
For neuer before this day was I thus bound. 
Symon. 

Sir, now are you welcome, I pray you come nere. 
Fetche in meate, syrs, I pray you, quickly. 
1560 I promise you I byd you for no good chere, 
But such as it is, you ar welcome hartily. 

Infidelitie. 

Pleaseth it you to washe, syr, here is water; 
Let not yonder beggerly felow wash with you. 
Simon. 

Can you not a while dissemble the matter? 
It is no tyme to talke of suche geare now. 

Will you sit, sir ? Bryng hither a cushion and a stoole. 
Set it down, I say, there, there at the tables ende. 

Infideli. 

Here is a businesse with a beggerly f oole ; 
It greueth me the tyme about him to spende. 

1570 Go to, you are welcome hither to my maister Simon; 
Thinke your self at home in your owne place. 
Christ. 

I thanke you, sir; I will syt downe even anone. 
But first we will prayse God, and say our grace. 

Blessed art thou, heauenly father, which of thy mercy 
Hath made man to thyne owne image and similitude, 

Which through Sathan's wicked malice and enuie 
Was spoiled of thy grace and of ghostly fortitude. 



68 An Enterlude of the Repentaunce 

But at this tyme of thy mercy appointed, 

Thou hast looked on man, of thy compassion, 
1580 And lent thyne owne sonne with thy spirit anoynted, 
Whiche for his synne shall make satisfaction. 

Let all creatures praise thee for theyr creation; 

Glory to thy name for their preseruation ; 
Laude and honour to thee for their restauration ; 

All thankes to thee for eternall saluation. 
Simon. 

I pray you, sitte downe, I pray you heartily; 

You are welcom ; I pray you eate such as is here ; 
Go to, I would not haue you to make any curtesy; 

I am sory that for you I have no better chere. 

Infidelitie. 
1590 It is simple chere, as you say, in dede; 
It is to good for hym, by the Masse ; 
Haie is good ynough for hym theron to feede, 
Or for any such foolishe asse. 

Malicious iudge. 

Marke you not, what in his grace he dyd say ? 

' Thou hast se?zt thy sonne anointed with the holy 
ghost.' 
By these words evidently vnderstand we may, 

That to be the son of God of him selfe he doth boast. 
Simon. 

Whereof doe you .ii. talk ? what is the matter ? 

Is there any thing that doth grutch your conscience ? 

Malicious iudge. 
1600 This is the truth of our talke; yea, I wil not natter; 

Your gest said a word wherof I wold haue intelli- 
gence. 



of Marie Magdalene 69 

He thanked God at this tyme nowe appointed, 

That on men's synnes he had pitie and compassion, 

And hath sent his sonne with his spirite anointed, 
Which for his sinne should make satisfaction. 

Hath God into this world sent his owne sonne? 

Or who is the sonne of God, I wold be glad to know ? 
Like as now he speaketh, so oft tymes he hath done; 
The tyme and place I am able to showe. 
Symon. 
1610 I pray you, my guest, his mynde do you satisfie: 

It is said, that the sonne of God you do your self call. 
Ch,7*ist. 

I am come into this worlde the truth to testifie, 

Wherof the scripture and the Prophets do witnes all. 

If I of my self should beare testimonie, 

My witnesse of you should not be taken as true ; 

But there is an other that witnesseth of me verily; 
And I know that his testimonie is true. 

Of man truely no testimonie do I take ; 

But I speake these wordes that saued you myght be. 
1620 The sonne of God is sent hither for your sake, 

Whom in the glorie of his maiestie you shall se. 

The workes which to me the father doth geue, 
That I may doe them, those workes to you I say; 

Beare witnesse, if you haue the grace to beleue, 

That the father hath sent me into the world this day. 

Besides these workes, the father that hathe me sent, 
Hath by many scriptures of me testified; 

By the whiche the matter is euident, 

That my wordes spoken before are verified. 



70 An Enterlude of the Repentaunce 

1630 But the father you haue neuer heard speaking, 
And what he is by faith you haue neuer sene: 
His word you haue not in you remayning. 

Therfore to him whom he hath sent faithful you 
haue not ben. 

Serch the scriptures, for you think in your mind 

That in them you shall obtaine life eternall; 

Them to beare witnesse of me you shall fynde, 

How I am the sonne of the liuyng God immortal. 
Symon. 

Wei sir, you ar welcom, I wold not haue you to thi?ik 

That I did byd you hither to tempt or to proue, 

1640 But that I would have you both to eate and drinke, 

Euen as my entier friend, and for very loue. 

Wherfore anythyng that is here done or sayd 

Shalbe layd under foote, and go no further; 
For surely if your wordes should be betrayd, 

As a blasphemer the people would you murder. 
Christ. 

You know that there is .xi. houres in the day, 

And night commeth not till the .xii. hours be expired. 
It is not in man's power my life to take away, 

Till the houre commeth of my father required. 

Inftdelitie. 

1650 'Under the foote,' quod he ? if I kepe counsell, 

I would I were hanged vp by the very neck. 

Fye on hym, horeson, traitour and very rebell! 

Hear you not how god him self he beginneth to check ? 

Malicious iudge. 

Though maister Symon doth but few wordes say, 

Yet I warrant you he beareth this geare in mynde; 
Doubt thou not but he will fynde suche way, 

That he shal be ryd and as many as be of his kynde. 



of Marie Magdalene 71 

Simon. 

Go to, I pray you, alacke, you eate no meate: 

You see that at this tyme we have but plaine fare. 
Christ 
1660 When we haue sufficient before vs to eate, 

Let vs thanke God, and put away all care. 

Mary Magdalen sadly appareled. 

The more that I accustome my self with repentance, 

The more I see myne owne synne and iniquitie; 
The more knowledge therof, the more greuance, 
To a soule that is conuerted from hir impietie. 

To all the worlde an example I may be, 
In whom the mercy of Christ is declared. 

O Lord, what goodnesse didst thou in me see, 
That thus mercifully thou hast me spared? 

1670 What goodnesse? nay, rather what a rable of euils, 
Full of wickednesse, like one past all grace, 
Replenished with a multitude of deuills, 

Whiche as in hell in my soule had their place. 

These were the merites and dedes that I had; 

Onely thy vnspeakable mercy did me preuent; 
And though that my life hath bene so bad, 

Yet thou wilt no more but that I should repent. 

who shall geue me a fountayne of teares, 
That I may shed abundantly for my synne ? 

1680 This voice of the Lord alwais souwdeth in myn eares : 
1 Repent, Repent, and thou shalt be sure heauen to wyn. ' 

He saith also, 'do the fruictes of Repentance.' 
O Lord, who is able those worthy fruictes to do? 

1 am not able to doe sufficient penance, 

Except thy grace, good Lord, do helpe me therto. 



72 An Enterlude of the Repentaunce 

But like as the parts of my body in tymes past 
I haue made seruantes to all kynd of eniquitie, 

The same iniquitie away for euer I do cast, 
And will make my body seruant to the veritie. 

1690 This haire of my heade which I haue abused, 

I repute vile and vn worthy to wipe my lordes f eete ; 
No obsequie therwith of me shal be refused, 

To do my Lord Jesus service, as it is most mete. 

These fleshly eies which with their wanton lookes, 
Many persons to synne and vice haue procured, 

They have ben the diuel's volumes and bookes, 

Which from the seruice of God haue others allured. 

Nowe, you synfull eyes, shed out teares and water, 
Wash the Lord's feet with them, whom you haue 
offended. 
1700 To shew such obsequie to hym it is a small matter, 
Which by his grace hath my synfull life amended. 

O wretched eies, can you wepe for a thyng temporall, 
As for the losse of worldly goodes and parentes, 

And can you not wepe for the lord celestiall, 

Which losse incomparably passeth all detrimentes? 

With this oyntment most pure and precious, 

I was wont to make this carkas pleasant and swete, 

Whereby it was made more wicked and vicious, 
And to all vnthrif tynesse very apt and mete ; 

1710 Nowe would I gladly this oyntment bestowe, 
About the innocent feete of my saviour, 
That by these penitent fruictes my lord may know 
That I am right sory for my sinfull behaviour. 



of Marie Magdalene 73 

All my worldly substance abused before, 

And through vnbelief of synne made instruments, 

Now will I bestowe them onely to his honour, 

In helpyng hym, and for his sake other innocentes. 

I shal not ceasse to seeke until my lord I haue found; 
He is in the house of Symon, I heard say; 
1720 The house standeth on yonder same ground; 
It was told me that he dyneth there today. 

I was not ashamed to synne before the Lordes sight, 
And shal I be ashamed before man the same to 
conf esse ? 

To my Lord Jesus now forth will I go right, 

Acknowledgyng to him my penitent heart doubtlesse. 

Let Marie creepe vnder the table, abydyng there a certayne 
space behynd, and doe as it is specified in the Gospell. Then 
Mai. Judgement speaketh these wordes to Infidelitie. 

Malicious iugemerd. 

Lo syr, what a felow this is! It doth appere, 

If he were suche a prophet as of him self he doth say, 
He would know what maner of woman this same is here. 
A sinner she is, he can not say nay. 

Infidelitie. 
1730 A sinner, quod he? yea, she is a wicked sinner in dede. 
This is she from whom he did me expell. 
Behold, how boldly after hym she doth procede ; 
A harlot she is truely, I may tell you in counsell. 

Malicious iudge. 

Yea, and yet to touche hym he doth her permit, 

Which is agaynst the lawe; for persons defiled 
Ought not among the iust to intromit, 

But from their company should be exiled. 



74 An Enterlude of the Repentaunce 

Malicious iudge. \Injidelitie ?~\ 

I pray you see, how busy about hym she is. 

She washeth hys feete with teares of hir eyes: — 
1740 High, mary, yonder is like to be nothyng amisse. 
Behold, she anoynteth him to driue away flies. 

Trow you that maister Symon thinketh not somewhat? 
Yes, I hold you a groate, though he say nothing. 

Malicious iudge. 

He is not content, I warant you that; 

Which thyng you may see by hys lookyng. 
Symon. 

Syrs, take away here, we will no more now: 

This f yrst : Are you in such things to be tought ? 
What meane you, wherabout do you looke? 

I maruell wherabout you do occupy your thought. 

Jesus Christ. 

1750 Simon, the truth is so, I haue a thing in my mynd 
Which vnto you I must nedes expresse and say. 
Simon. 

Maister, say what you will, wordes are but wynde. 
I will heare you, truely, as paciently as I may. 
Christ. 

There were two detters, I dyd well know, 

Whiche were in debt to a lender that was thriftie: 
The one flue hundred pence truely did owe, 
And the other ought not aboue fiftie: 

Neither of these debters had wherwith to pay, 

Wherfore the lender forgaue both, as it did behoue. 
1760 Nowe according to your iudgement I pray you say, 

Which of these detters ought the lender most loue ? 
Symon. 

Mary, he to whom most was f orgiuen, I suppose ; 
In few wordes truely you haue heard my sentence. 



of Marie Magdalene 75 

Christ. 

You haue rightly iudged, and to the purpose, 
Absoluyng my question like a man of Science. 

See you this woman? I know that in your hertes 
You condemne her as a synner very vnmete 

To enter among you, and to touche any partes 
Of my body, yea, either head or feete: 

1770 Saying among your selues, if this were a Prophet, 
He would know what maner a woman this is, 
Which thus commeth in while we be at meate; 
A sinner she is, and hath done greatley amisse. 

I say vnto you, that into this worlde I am come 
To call suche great detters vnto repentance. 

The iust, which in their conceits owe but a small suiwme, 
Haue no nede of their creditours' deliuerance. 

Infidelitie. 

What a thief is this ? he iudgeth our master's thoght. 
If we destroy hym not, he will surely marre all. 

Malicious iudge. 
1780 I ever sayd that he was worse than nought; 
But among vs purvey for him we shall. 
Symon. 

Sir, you take vpon you very presumptuously; 

I haue bydden you vnto my house here of good will, 
And you reason of matters here contemptuously: 
But take your pleasure, it shall not greatly skill. 
Christ. 

I say vnto you, that for this cause was I borne, 

To beare witnesse vnto the veritie. 
I see who be hypocrites full of dissemblyng scorne, 
And who be persons of faith and simplicitie. 



76 An Enterlude of the Repentaunce 

1790 Where as you thinke you haue done me pleasure, 
In bidding me to eate and drinke with you here, 
Your intent was to showe your richesse and treasure, 
And that your holynesse might to me appeare. 

But this woman has shewed to me a little obsequie; 

For these gestures whiche she sheweth to me 
Procede from a true meanyng heart, verily, 

As by her humilitie plainly you may see. 

When I came into your house the truth to say, 
You gaue me no water to washe my feete withall ; 
1800 This woman hath washed them heere this day 

With the teares of here eies which on them did fall ; 

With the haire of hir heade she hath wiped the same, 
Thinking all othere clothes therto ouer vile; 

Horrible in hir sight is hir synne and blame, 
Thinkyng hir self worthy of eternall exile. 

You gaue me no kisse as the maner of the countrey is ; 

But this woman since the tyme that I came in 
Would not presume my head or mouth to kisse, 

But my feete, lamenting in hir heart for hir syn. 

1810 My head you did not anoynt with oyle so swete, 
As men of this countrey do their guestes vse; 
But with most precious balme she anointed my fete; 
No cost about that oyntment she doth refuse. 

Blessed are they, as the Prophete doth say, 

Whose sinnes are forgiuen and couered by God's 
mercy ; 

Not by the dedes of the lawe, as you thinke this day, 
But of God's good will, favour and grace, freely. 

At this woman's synne you do greatley grutche, 
As though your selues were iust, holy, and pure; 



of Marie Magdalene 77 

1820 But many sinnes are forgiuen hir, bicause she loued 
muche, 
And of the mercy of God she is sure. 

He to whom but a little is remitted in dede, 
Loueth but a little, we se by experience: 

All haue sinned, and of God's glory haue nede. 
Therfore humble your selues with penitence. 

I say to thee, woman, thy synnes are forgeuen all; 

God for my sake will not them to thee impute : 
For strength to continue, to hym do thou call, 
And see that thankes thou do to hym attribute. 
Mary. 
1830 The mercy of God is aboue all his workes truely ; 

What is it that God is not able to bryng to passe? 
I thanke thee, Lord Jesu, for thy great mercy; 

Thou art the sonne of the liuyng God, our Messias. 

Malicios iudge. 

How say you by this ? here is a greater matter yet ; 
He forgiueth synnes, as one with God equall. 

Inftdelitie. 

And he may perceiue truely, that hath any wit, 
That he is but a man wretched and mortall. 
Christ. 

Woman I say, thy faith hath saued thee ; go in peace : 
Now art thou pacified in thy conscience, 
1840 Through thy faithe, I doe all thy sinnes releace, 

Assuryng thee to haue mercy for thy negligence. 
Mary. 

O ioyfull tydynges, O message most comfortable! 
Let no sinner, be he neuer in so great dispaire, 
Though he were synfull and abhominable, 
Let him come, and he will make hym faire. 



78 An Enteblude of the Repentaunce 

Blessed be the Lord, of such compassion and pitie; 

Praise we his name with glorie and honor; 
I shall declare his mercy in towne and citie. 

Thankes be to thee, my Lord, now and euermore. 
Symon. 

1850 I see the wordes which I haue heard proued true. 
Men say that you are new fangled, and friuolous, 
Groyng about the law and our rulers to subdue, 
Introducyng sectes perillous and sedicious. 

Malicios iudge. 

I can no longer containe, but must say my mynde. 

Indede it is so, for by his diuelish erudition, 
"Which he soweth among the people of our kynde, 

At length they will make a tumult and sedition. 

Such blasphemy since the beginning was not heard, 
That a man shal call him self God's naturall sonne; 
1860 To condemne the law of God he is not afeared, 

Despisyng all things that our fathers haue done. 

Infldelitie. 

Pleaseth it you, reuerend father, to geue me licence 

To say my mynde to this blasphemer and thiefe, 
In fewe wordes you shall haue my sentence: 

Of all heretikes I iudge hym to be the chiefe. 

Perceiue you not, how he doth begyn? 

He commeth to none of the princes and gouerners, 
But a sort of synners he goeth about to wyn: 

As publicans, whores, harlots, and uniust occupiers. 

1870 Them he preferreth before such men as you be, 
Saying, that they before you shall be saued. 
An honest man in his company you shall not see, 
But euen them, which haue them selues yll behaued. 



of Marie Magdalene 79 

Much good doe it you, here is sause for your meate. 

Maister Simon, looke vpon this felow in season, 

For in continuance he will worke such a feate, 

That you shall not release with all your reason. 
Christ. 

Symon, put away that Malicious iudgement, 
Which in your heart you do stubbornly contayne. 

1880 You shall not perceyue God's commandement, 

As long as he in your conscience doth remayne. 

Malicious iugement. 

Lo, syr, now that God he hath blasphemed, 

Now his law he doth contemne and despise; 
The Justice therof of hym is nothyng estemed; 
To destroy the same vtterly he doth deuise. 
Symon. 

Thinke you vs ignorant of god's law and will, 
Whiche vpon our garments do them weare? 
Who but we doe the law of God fulfill, 

For his precepts with vs in all places we beare? 
Christ. 
1890 To fulfill the lawe requireth God's spirite, 
For the lawe is holy, iust, and spirituall; 
Of loue to be obserued it is requisite, 
And not of these obseruances externall. 

As long as you haue this malicious iudgement, 
Accompanied with Infidelitie, 

1 say you can not kepe God's commandement, 

Thow you shew an outward sanctitie. 

Infidelitie. 

Lo, syr, here he calleth me Infidelitie, 

And you know that I am called Legal Justification ; 
1900 You heare that it was spoken by God's maiestie, 
That a man shall Hue by the lawes observation. 



80 An Enterlude of the Repentaunce 

An honest guest! come out, dogge! Yea. mary, 

Good maners thus to taunt a man at his table! 
But with fooles it is folly to vary; 

His wordes be taken but as a tale or a fable. 
Symon. 

Away with this geare, — how long shall we syt here? 

At once ! We haue somewhat els to do, I thinke. 
Christ. 

Thankes be to thee, O Father, for this chere, 

Thankes be to thee for our repast of meate and drinke. 

1910 Now, sir, you shall licence me to depart ; 

And the heauenley Father might illumine your mynd, 
Expellyng this infidelitie from your hart, 

Which with Malicious iudgeme??t kepeth you blynd. 
Symon. 

Fare ye well: for me, you shall no countes render; 
All shall be layd vnder the feete that is here spoken. 
Infide. 

Though you forget it, yet we purpose to remember. 
You know the way, go I pray you, the doore is open. 

[Exit. 
Jlalicions nidge. 

For God's sake, syr, you and such as you be, 
Looke vpon this felow, by myne aduise: 
1920 For what he goth about all you may see ; 

Yea, you have had warnyng of hym twise or thrise. 

Infidelitie. 

All the multitude beginneth after hym to ronne ; 

You see hym and know his doctrine and opinion ; 
If you suffer hym till more people he hath wonne, 
Strangers shall come and take our dominion. 

Have you not heard his open blasphemie ? 

The sonne of God he presumeth him self to name ; 



of Marie Magdalene 81 

The Justice of the lawe he condemneth vtterley ; 
To suffer him to lyue will turne to your shame. 
Symon. 
1930 It shall behoue you to dog him from place to place, 
Note wether openley he teache such docterine : 
If he doe, accuse hym before his face ; 

For I will cause the byshops hym to examine. 

Infidelitie. 

And where as he willeth vs to expell, 

Callyng vs wicked nicknames at his pleasure, 
He goeth about to make you to rebell 

Against God and his lawes, as he doth without 
mesure. 

Malicious iugemerd. 

For my part I wil watche hym so narowly, 

That a word shall not scape me that doth sounde 
1940 Agaynst you, the fathers, that liue so holyly, 

But to accuse hym for it a way shalbe found. 
Symon. 

Well, the tyme of our euenyng seruice is at hand; 
We must depart the sacrifice to prepare. 

Infidel i. 

If you depart, we may not here ydle stande, 

For to wayte vpon you at all tymes ready we are. 

[Exeunt. 
Mary entreth with Justification. 

At my beyng here euen now of late, 
It pleased my Lord Jesus, of his great mercy, 
To speake sentences here in my presence, 
Of the which I haue no perfect intelligence. 
1950 The fyrst is: 'Many sinnes are forgieuen hir,' 
sayd he, 
1 Because she hath loued much,' meanyng me. 



82 An Enterlude of the Repentaunce 

I pray you, most Holy Justification, 
Of this sentence to make a declaration. 

Justification. 

A question right necessary to be moued, 

For therby many errors shall be reproued. 

It were a great error for any man to beleue 

That your loue dyd deserue that Christ shold forgeue 

Your synnes or trespasses, or any synne at all: 

For so to beleue is an errour fanaticall. 

1960 And how can your loue desyre forgiuenesse of your yl, 
Seing that the law it is not able to fulfill? 
The lawe thus commaundeth as touchyng loue : 
Thou shalt loue the Lord God as it doth behoue, 
With al thy hert, with al thy soule, and with al thy 

strength ; 
And thy neighbor as thy self. He saith also at length : 
There was neuer man borne yet that was able 
To performe these preceptes iust, holy, and stable, 
Save only Jesus Christ, that lambe most innocent, 
Which fulfilleth the law for suche as are penitent: 

1970 But loue foloweth forgiuenesse of Synnes euermore, 
As a fruict of faith, and goth not before. 
In that parable which vnto you he recited, 
Wherin he declared your sinnes to be acquited, 
He called you a detter not able to pay: 
Then your loue paid not your dets, perceiue you may. 
The forgiuenesse of your sinnes you must referre 
Only to Christes grace; then you shall not erre. 
Of thys thyng playn knowledge you may haue, 
In these wordes : ' Go in peace, thy faith doth thee saue.' 

1980 So by faith in Christ you have Justification 

Frely of his grace, and beyond man's operation; 
The which Justification here I do represent, 
Which remayn with all suche as be penitent. 



of Marie Magdalene 83 

Here commeth loue, a speciall f ruicte of Faith ; 
As touchyng this, heare mekely what he saith. 

Mary. 

O, how much am I vnto Jesus Christ bound, 

In whom so great mercy and goodnesse I haue found ? 

Not onely my synfull lyfe he hath renued, 

But also with many graces he hath me endued. 

Loue entreth. 

1990 I am named loue, from true faith procedyng, 
Where I am, there is no vertue nedyng; 
Loue commyng of a conscience immaculate, 
And of a faith not fained nor simulate, 
Is the end of the law, as Scripture doth say, 
And vnto eternall felicitie the very path way: 
This loue grounded in Faith, as it is sayd, 
Hath caused many euyls in men to be layd. 
For where as the loue of God in any is perfite, 
There in all good workes is his whole delite. 

2000 This true loue with Mary was present verily, 
When to Christ she shewed that obsequie ; 
But this loue dyd procede from beleue ; 
When Christ of his mercy dyd hir sinnes forgeue, 
Loue deserued not forgeuenesse of sinnes in dede, 
But as a fruite therof truely it did succede. 

Justification. 

Of this matter we might tarry very long, 
But then we should do our audience wrong, 
Which gently hath heard vs here a long space ; 
Wherefore we will make an end nowe by God's grace, 
2010 Praying God that all we example may take 
Of Mary, our synfull lyues to forsake: 
And no more to looke backe, but to go forward still, 
Folowyng Christ as she did, and his holy will. 



84 An Enteblude of the Repentaunce 

Lone. 

Such persons we introduce into presence, 
To declare the conversion of hir offence. 
Fyrst, the lawe made a playne declaration, 
That she was a chylde of eternall damnation: 
By hearyng of the law came knowledge of synne ; 
Then for to lament truely she dyd begynne. 

2020 Nothyng but desperation dyd in hir remayne, 

Lokyng for none other comfort but for hell payne ; 

But Christ, whose nature is mercy to haue, 

Came into this worlde synners to saue, 

Which preached repentance, synnes to forgeue, 

To as many as in hym faithfully dyd beleue. 

By the word came faith ; Faith brought penitence ; 

But bothe the gyft of God's magnificence. 

Thus by Faith onely Marie was iustified, 

Like as before it is playnly verified: 

2030 From thens came loue, as a testification 
Of God's mercy and her iustification. 

Mary. 

Now God graunt that we may go the same way, 
That with ioy we may ryse at the last day, 
To the saluation of soule and body euermore, 
2035 Through Christ our Lord, to whom be all honor. 

FINIS. 






NOTES 

Title-page of the reprint, line 17 : "Foure," apparently a mis- 
print for "flue." See Introduction, above, p. xiii. 

THE PROLOGUE 

I, 2. Verum nulla tarn modesta felicitas est, quae malignitatis 
dentes vitare possit. — Valerius Maximus, IV, vii. 

II. This comely and good facultie, refers, I take it, to the " fac- 
ulty" or art of acting (as the following context seems to show), 
rather than to that of play-writing. The words are written to 
express the actors', not the author's, sentiments. 

16. Nee tua, etc. Horace, Epistola xviii {ad Lollium), 39. 

22. Cf. W. C. Hazlitt, English Proverbs, p. 238: "111 will never 
said well." 

26. Yea, we have used this feate at the universitie, does not 
necessarily mean that the actors had played this very play at " the 
university." " This feate " refers to " our facultie," or the business 
of acting. The phrase could hardly refer to the feat of composing 
plays, in pursuit of which a playwright, and especially a cleric like 
Wager, would not be likely to ride and go many ways. This whole 
prologue is an interesting and very early document in the history of 
the Elizabethan and pre-Elizabethan controversy over stage-plays 
and acting. In the lines which follow (31 f .) the term " our facultie " 
seems to be stretched to cover also the content of the actors' lines, 
i. e., the playwright's contribution as well as the actors'. But it is 
an actor doubtless who is supposed to be speaking, and not the 
author. Cf. 1. 42. 

43. whether you geue halfpence or pence — indicating possibly 
a double scale of admission to the play, perhaps according to loca- 
tion or accommodation; that the actors sometimes, however, 
depended upon voluntary contributions appears from occasional 
allusions, as in Mankind, 11. 450 f . 

53-58. The author's homiletical motive, to expound "true 
believe" and make manifest that faith was the root of the love 
which saved Mary Magdalen. 

67. This is the traditional interpretation, adopted in all the pre- 
ceding English versions of the story of Mary Magdalen from the 

85 



86 Notes 

Legenda Aurea. Cf. Caxton's Golden Legend ; " Mary Magdalene 

had her surname of Magdalo, a castle She with her brother 

Lazarus, and her sister Martha, possessed the castle of Magdalo, 
which is two miles from Nazareth." Cf. 1. 184 in Text, above. 

68, 69. Cf. Mark 16:9 and Luke 8:2. 

70. Among the Doctours consulted by Wager may very likely 
have been Erasmus, the English translation of whose Paraphrase 
upon the neive testamente appeared in 1548. The translation of the 
paraphrase upon Luke is dated 1545 and was made by Nicolas 
Udall. Erasmus, however, is noncommittal and does not expressly 
identify the woman who was a sinner of Luke, chap. 7, with the 
Mary Magdalen named in Luke, chap. 8, as Wager does. But his 
interpretations of the moral sense of the chapter otherwise corre- 
spond with those of Wager. 

THE TEXT 

2-4. Infidelity enters uttering a medley of nonsense and scraps 
of quotations traditional with and identifying the part of the Vice 
in the morality-plays. Cf., for example, the entrance of Infi- 
delity's counterpart " Infidelitas" in Bale's Comedy Concernynge 
Thre Laices, 11. 173 f. (ed. Schrceer, Halle, 1882, p. 29). Salvator 
mundi are the opening words of one of the ancient hymns of the 
Church used in the service for Advent, the Nativity, All Saints, 
etc. The Kyrie eleison follows the Introit in the mass. At 
solemn mass, Ite, missa est, is chanted; while Alleluya would be 
heard constantly in the musical part of the service or in hymns. 
Sed libera nos a malo, is a portion of the Latin version of the 
Lord's Prayer, repeated in the mass. The parody of the Catholic 
service here suggested is parallel to that of " Mahound " in the 
Mary Magdalene of the Digby Plays, 11. 1185 f . See also Roister 
Doister ; Skelton, passim ; the Mass of Drunkards (Reliq. Antiq.); 
etc. 

9. deace = dais, but monosyllabic, as regularly in sixteenth- 
century English, and here rhyming with meace. Cf. Halliwell, 
s. v. Deis. 

11. meace, perhaps = mess, i. e., helping — or perhaps the first 
company at dinner to be helped. Missum, O. Fr. mes, Mod. Fr. 
mets, " ce qui est mis sur la table." Cf. Nares, s. v. Mess. 

18. For the idiom cf. the refrain of the old song of Lady Green- 
sleeves (sixteenth century): "and who but my Lady Greensleeves." 



Notes 87 

41^8. These are the conventional seven deadly sins of mediaeval 
theology. Three of them, under slightly altered names, joined with 
Iniquity the Vice, are here, later, represented as Mary's chief 
tempters. 

91. I know that you come of a worshipful flock. According to 
the legend, " Mary Magdalene .... was born of right noble line- 
age and parents, which were descended of the lineage of kings " 
(Caxton's Golden Legend). Cf. 11. 127-9, below. 

121. Verba puellarum foliis leviora caducis. Ovid, Amores, 
II, xvi, 45. 

162-79. The theme which our author here improves upon was 
a favorite one with the morality writers. Cf, for example, The 
Disobedient Child, and Nice Wanton, both of about 1560. 

174. Puellae pestis indulgentia parentum. I have been unable 
to identify this quotation. 

267. Infidelitie in our father's cause is occupied. Wager seems 
to confuse somewhat the genealogy of his Vices. In 1. 232 
Infidelity refers to this worshipful company as " my ofspryng," and 
in 1. 237 to " my father Sathan." Here Cupidity seems to claim 
Satan as father of the lot. 

318. Cf.l Tim., 6:10. 

347. of pride, i. e., out of pride, as a result of pride. 

362. An early appearance of the doctrine of the hell that is in 
this life, to be found later in Marlowe, Milton, Byron, and others. 

431. Maxima quaeque domus servis est plena superbis. Juvenal, 
Sat., v, 66. 

433. naughtie seruantes. " Servis .... superbis " would sug- 
gest that naughtie is possibly a misprint for haughtie. 

460. Slightly misquoted from Ovid, Metamorphoses, IV, 64, 
who writes: 

Quoque magis tegitur, tectus magis aestuat ignis, 
said of the love of Pyramus and Thisbe. Mary, 1. 463, claims to 
understand the general application of the figure. We later (1. 690) 
find her quoting Latin verses " that I learned .... when I went 
to schoole." 

477. heart of gold. See the same term of endearment in Bale's 
Thre Lawes, 1. 478. 

505. Homo homini Deus est, si suum officium sciat — Caecilius 
Statius, 1. 264 (p. 89, inO. Ribbeck, Comicorum Romanorum praeter 
Plautum Fragmenta, 3d ed., Leipzig, 1898). 



88 Notes 

530 f . The interesting satire on manners and dress which fol- 
lows evidently is frankly Tudor in time without fear of anachronism. 

566-73. There is equivocation here between the two kinds of 
pox most mentioned in the literature of the age, calling forth 
Mary's blushes and the asseveration of Infidelity in 1. 573. 

581. prety yong Jones, i. e., Joans, maids. 

597. Bleeding at the nose has always been regarded as an omen 
(cf. the Malone Variorum Shakespeare, V, 54n), and sometimes 
as an omen of love (cf. Brand, Pop. Antiq., 1855, III, p. 175). 

602. past, i. e., paste. 

610. gymmes, probably gems. Possibly, however, a misprint 
for gynnes, i. e., gins = contrivances, devices. 

642. Voluptas autem est sola, quae nos vocet ad se, et alliciat 
suapte natur a — Cicero, De Finibus, I, xvi. 

654. Juvenal, Sat., vi, 269. In modern texts the reading, differ- 
ing from Wager's, is: 

Semper habet lites, alternaque jurgia, lectus 
In quo nupta jacet ; minimum dormitur in illo. 

676. After this line, a line seems to have dropped from the text. 
A line without rhyme stands where a couplet is expected. From 
the succeeding context one would conjecture that, to rhyme with 
the gay of 1. 676, the missing line ended in pay. 

677. I conjecture that the word laugh in this line is a stage- 
direction which has crept into the text. But cf. 1. 910, below. I 
of course leave the text as it stands in the original. 

690. Forma bonum fragile est, quantumque accedit ad annos, 
Fit minor, et spatio carpitur ipsa suo. 
Nee violae semper nee hiantia lilia florent, 
Et riget amissa spina relict a rosa. 
— Ovid, De Arte Amandi, II, 113. 

766 f ., the song. With the comparisons with Lais, Thais, and 
Helen, cf. the similar comparisons in the Balade in Chaucer's 
Legend of Good Women, The Prologue, 11. 249 f. Other compari- 
sons (hair of gold, eyes gray as glass, teeth white as whale's bone) 
are commonplaces of mediaeval poetry. 

779. The Huffa of this refrain, and of 1. 984 below, is the 
sixteenth-century form of the Hof of the evil spirits in the mystery- 
plays. Cf. Collier, Hist., II, p. 154. 

828. the Citie of Nairn [Nain]. Cf. Luke 7: 11. Given as Nairn 
in the sixteenth-century versions of the Bible. 

L.cfC. 



Notes 89 

833. Cf. Luke 7:12-15. — Agayne he did rayse, i. e., resurrect, 
raise to life again ; cf. 1. 1254. 

878. Ne credas tempori. I am unable to place this quotation. 
The context would seem to indicate the Vulgate, but I cannot trace 
the phrase there. 

996. afrayde, probably a printer's correction for afeard, which 
is required by the rhyme. 

1045. of maris fragilitie, i. e., out of (or among) the fragile race 
of men. 

1126. I can you thanke. Idiomatic : to con thanks = to be 
thankful. 

1158. C/.Ps. 118:22; Matt. 21:42; Mark 12:10. 

1183. i" have the sicke. have is an evident misprint for leave. 

1283 f. Cf. Luke 8:2, etc. All of the other English versions of 
the Magdalen story allude to the incident of the casting out of 
seven devils from Mary. 

1487-9. According to the scheme of the verse these lines should 
rhyme. They, however, do not. 

1646. .xi. houres. An obvious misprint for .xii. Cf. John 11:9. 

1738. This speech in the original is given by error to Malicious 
Judgment. It evidently belongs to Infidelity. 

1740. High, for hoigh!, as before, 1. 767. 

1746-48. Again the expected rhyme is missing. 

1757. ought = owed. 

1946, 1947. At this point the rhyme-scheme changes from alter- 
nate quatrains to couplets. These first two lines, however, are 
unrhymed. 



GLOSSABIAL INDEX 

Abiected, 31: 647. Cast off. Cf. Halliwell; New Eng. Diet. 

Accumbred, 22:424. Entangled, encumbered. Cf. N.E.D. 

Affect, 3:14. Affection, passion. Cf. Nares; N.E.D. (I, 1, c; 3). 

Allecteth, 31:645. "Alliciat," allures. Cf. Halliwell; N.E.D. 

Almose, 9: 99. Alms, charity. Cf. N.E.D. 

Ascertain, v. t., 59:1373. To assure, make certain. Cf. N.E.D. 

Away-the-mare, 53:1207. Away with care. Cf. Halliwell; Nares. 

Backare (baccare), 24:488. Back up, go back. Cf. Nares; Halli- 
well; N.E.D. 

Bealy, 17:302. Belly. 

Bon grace, 28:584. A bonnet, or shade for the face. Cf. Nares; 
Halliwell; N.E.D. 

Bungarliest, 8:58. Clumsiest, most awkward. Line 72, bungarly. 
Cf. N.E.D. 

Conglutinate, 37: 788. Attached, united. Cf. N.E.D. 

Convey, 7: 37. To manage, conduct (in evil sense). Cf. N.E.D. (12). 

Corage, 29:598. Heart, inclination, spirit. So 11. 561, 686, 706, 
courage. Cf. N.E.D, 

Deace, 6: 9. Dais. O. Fr. deis, " table, estrade." Cf. N.E.D. (dais). 

Depended, 5: 82. Apparently = existed; or been interdependent ?). 

Diete, 32 : 659. Taste, liking. 

Dresse, v. t., 14:243. To prepare, to treat, to manage. Cf. N.E.D. 

Ebrietie, 17 : 302. Drunkenness. Cf. N.E.D. 

Erudition, 12: 193. Teaching, doctrine, precept. Cf. 11. 1381, 1855. 
Cf. N.E.D. (2). 

Feate, 9: 108. Neat, proper, elegant. Cf. N.E.D. 

Forthinke, 59:1369. To repent. Cf. Nares; Halliwell; N.E.D. 

Gaudes, 28:573. Jests, tricks. Cf. Cent. Diet. 

Geare, 8: 64. Dress. So 11. 74, 76, 78, etc. Cf. Cent. Diet 

Geason, 3:14. Rare, uncommon. 

Gis, 8:69. By gis, an oath. Softened form for Jesus. 

Grutche, 76: 1818. To grudge. Cf. Nares. 

Habitacle, 14:240. Habitation. Cf Halliwell; N.E.D. 

Hardely, 32 : 666. Boldly. Cf. N.E.D. 

Headiness, 17:307. Headstrongness. Cf. N.E.D. 

Hold, v. t., 74: 1743. To bet a wager. Cf. Halliwell (9) ; N.E.D. (13). 

90 



Glossaeial Index 91 

Intromit, 73: 1736. To enter among. 

Iwis, 10: 130. Certainly, indeed. Cf. 1. 817. Cf. N.E.D. 

Jugge, 37 : 798. A term of endearment (Joan). Cf. N.E.D. 

Let, 4:39. To let, i. e., to hinder, harm, prevent. 

Maude, 33: 700. A hag, an old woman. 

Meace, 6: 11. Mess. Perhaps = allowance (cf. Cent. Diet., s. v. 

mease). Cf. supra, p. 86. 
Mischeue, v. t., 7:32. To hurt, to injure. Cf. Cent. Diet 
Miseration, 58:1348. Commiseration. Cf. Cent. Diet. 
Mynikin, 15:253. Small, fine, dainty. Cf. Cent. Diet. 
Nourtred, 11 : 165. Nurtured. 
Obsequie, 72:1692. Obsequious service. Cf. Nares; Cent. Diet. 

Cf. 11. 1700, 1794, 2001. 
Ornature, 11:165. Accomplishments, polish, style. Cf. 1. 563. Cf. 

Cent. Diet. 
Ouerbody, 8: 61. A garment. Cf. 1. 604. 
Pastance, 11 : 152. Pastime. Cf. Halliwell; Cent. Diet. 
Preuent, 56:1270, 1291; 71:1673. To anticipate, forestall. Cf. 

Cent. Diet. 
Promission, 60: 1382. Promise. Cf. Cent. Diet. 
Purtenance, 12:184. Appurtenances. Cf. Nares; Halliwell; Cent. 

Diet. 
Purviance, 64:1489. Provision. Cf. Halliwell; Cent. Diet., s. v. 

purveyance. 
Recorder, 35: 738 f . A musical instrument. Cf. Nares, etc. 
Regals, 35:735. A musical instrument. Cf. Halliwell, Nares. 
Repend, 57: 1297. To give in return, requite; Lat. re-pendo. 
Semble, 64: 1485. To seem. Cf. Cent. Diet. 
Sentence, 7:44. Opinion, judgment. Cf. Cent. Diet. 
Slake, 62: 1452. To fail, desist, slacken. Cf. Cent. Diet. 
Sort, 17: 295. Company. Cf. 1. 1868. Cf. Cent. Diet. 
Strength, v.t., 57:1309. To strengthen. Cf. 1.1365. Cf. Cent. Diet. 
Tusks, 27 : 550. Tufts of hair. Cf. Halliwell. 
Undertake, 48 : 1083. P. p. for undertaken, i. e., understood, included. 
Vilitie, 49: 1099. Vileness. Cf. Halliwell, s. v. " vilete; " Cent. Diet. 
Virginals, 35: 734. A musical instrument. Cf. Nares, etc. 



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